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For the man who is always watching for his own gain is a traitor at heart. But you possess the affection of all your subjects by the help of the good counsel which God bestows upon you.'

For the man who is always watching for his own gain is a traitor at heart. But you possess the affection of all your subjects by the help of the good counsel which God bestows upon you.'

And he replied, 'Virtue, for it is the creator of good deeds, and by it evil is destroyed, even as you exhibit nobility of character towards all by the gift which God bestows upon you.'

And he replied, 'By remembering that he had done no evil to any of his subjects, and that all would fight for him in return for the benefits which they had received, knowing that even if they lose their lives, you will care for those dependent on them. For you never fail to make reparation to any--such is the kind-heartedness with which God has inspired you.'

And he replied, 'By remembering that he had done no evil to any of his subjects, and that all would fight for him in return for the benefits which they had received, knowing that even if they lose their lives, you will care for those dependent on them. For you never fail to make reparation to any--such is the kind-heartedness with which God has inspired you.'

And he replied, 'By remembering that he had done no evil to any of his subjects, and that all would fight for him in return for the benefits which they had received, knowing that even if they lose their lives, you will care for those dependent on them. For you never fail to make reparation to any--such is the kind-heartedness with which God has inspired you.'

And he replied, 'By remembering that he had done no evil to any of his subjects, and that all would fight for him in return for the benefits which they had received, knowing that even if they lose their lives, you will care for those dependent on them. For you never fail to make reparation to any--such is the kind-heartedness with which God has inspired you.'

'Because,' he replied, 'all men are by nature intemperate and inclined to pleasure. Hence, injustice springs up and a flood of avarice. The habit of virtue is a hindrance to those who are devoted to a life of pleasure because it enjoins upon them the preference of temperance and righteousness. For it is God who is the master of these things.'

The king said that he had answered well, and asked, What ought kings to obey? And he said, 'The laws, in order that by righteous enactments they may restore the lives of men. Even as you by such conduct in obedience to the Divine command have laid up in store for yourself a perpetual memorial.'

And he replied, 'All who hate wickedness, and imitating your own conduct act righteously that they may maintain a good reputation constantly. For this is what you do, O mighty King,' he said, 'and it is God who has bestowed upon you the crown of righteousness.'

And he explained, 'Those who excel in courage and righteousness and those who are more anxious about the safety of their men than to gain a victory by risking their lives through rashness. For as God acts well towards all men, so too you in imitation of Him are the benefactor of all your subjects.'

And he replied, 'The man who is furnished with reputation and wealth and power and possesses a soul equal to it all. You yourself show by your actions that you are most worthy of admiration through the help of God who makes you care for these things.'

For there is some edification to be found even in these amusements, for often some desirable lesson is taught by the most insignificant affairs of life. But by practising the utmost propriety in all your actions, you have shown that you are a philosopher and you are honoured by God on account of your virtue.'

For there is some edification to be found even in these amusements, for often some desirable lesson is taught by the most insignificant affairs of life. But by practising the utmost propriety in all your actions, you have shown that you are a philosopher and you are honoured by God on account of your virtue.'

And he replied, 'You should summon to your side men of learning and those who are able to give you useful hints with regard to the affairs of your kingdom and the lives of your subjects (for you could not find any theme more suitable or more educative than this) since such men are dear to God because they have trained their minds to contemplate the noblest themes--as you indeed are doing yourself, since all your actions are directed by God.'

Delighted with the reply, the king inquired of the next man, What is best for the people? That a private citizen should be made king over them or a member of the royal family?

And he replied, 'He who is best by nature. For kings who come of royal lineage are often harsh and severe towards their subjects. And still more is this the case with some of those who have risen from the ranks of private citizens, who after having experienced evil and borne their share of poverty, when they rule over multitudes turn out to be more cruel than the godless tyrants.

These results are achieved through the influence of the ruler, when he is a man who hates evil and loves the good and devotes his energies to saving the lives of men, just as you consider injustice the worst form of evil and by your just administration have fashioned for yourself an undying reputation, since God bestows upon you a mind which is pure and untainted by any evil.'

And when he ceased, loud and joyful applause broke out for some considerable time. When it stopped the king took a cup and gave a toast in honour of all his guests and the words which they had uttered.

For though the questioner had given great thought to each particular question, those who replied one after the other had their answers to the questions ready at once and so they seemed to me and to all who were present and especially to the philosophers to be worthy of admiration.

And it would not be right for me to transgress in such a matter as this. I tell the story just as it happened, conscientiously avoiding any error.

For it is the custom, as you know, from the moment the king begins to transact business until the time when he retires to rest, for a record to be taken of all his sayings and doings--a most excellent and useful arrangement.

For it is the custom, as you know, from the moment the king begins to transact business until the time when he retires to rest, for a record to be taken of all his sayings and doings--a most excellent and useful arrangement.

For on the following day the minutes of the doings and sayings of the previous day are read over before business commence, and if there has been any irregularity, the matter is at once set right.

Three days later Demetrius took the men and passing along the sea-wall, seven stadia long, to the island, crossed the bridge and made for the northern districts of Pharos.

There he assembled them in a house, which had been built upon the sea-shore, of great beauty and in a secluded situation, and invited them to carry out the work of translation, since everything that they needed for the purpose was placed at their disposal.

Everything they wanted was furnished for them on a lavish scale. In addition to this Dorotheus made the same preparations for them daily as were made for the king himself--for thus he had been commanded by the king.

Everything they wanted was furnished for them on a lavish scale. In addition to this Dorotheus made the same preparations for them daily as were made for the king himself--for thus he had been commanded by the king.

Everything they wanted was furnished for them on a lavish scale. In addition to this Dorotheus made the same preparations for them daily as were made for the king himself--for thus he had been commanded by the king.

Everything they wanted was furnished for them on a lavish scale. In addition to this Dorotheus made the same preparations for them daily as were made for the king himself--for thus he had been commanded by the king.

And they explained that it was a token that they had done no evil (for every form of activity is wrought by means of the hands) since in their noble and holy way they regard everything as a symbol of righteousness and truth.

As I have already said, they met together daily in the place which was delightful for its quiet and its brightness and applied themselves to their task.

This was a very wise precaution to ensure that the book might be preserved for all the future time unchanged.

When the matter was reported to the king, he rejoiced greatly, for he felt that the design which he had formed had been safely carried out.

He said that he had heard from Theopompus that he had been driven out of his mind for more than thirty days because he intended to insert in his history some of the incidents from the earlier and somewhat unreliable translations of the law.

I have heard, too, from the lips of Theodektes, one of the tragic poets, that when he was about to adapt some of the incidents recorded in the book for one of his plays, he was affected with cataract in both his eyes.

And when he perceived the reason why the misfortune had befallen him, he prayed to God for many days and was afterwards restored.

And he urged the translators to visit him frequently after their return to Judea, for it was only right, he said, that he should now send them home.

He ordered preparations to be made for them to return home, and treated them most munificently.

He presented each one of them with three robes of the finest sort, two talents of gold, a sideboard weighing one talent, all the furniture for three couches.

For he counted it a great privilege to enjoy the society of such learned men, and he would rather lavish his wealth upon them than upon vanities.

For you are devoted to the study of those things which can benefit the soul, and spend much time upon it. I shall attempt to narrate whatever other events are worth recording, that by perusing them you may secure the highest reward for your zeal.

For you are devoted to the study of those things which can benefit the soul, and spend much time upon it. I shall attempt to narrate whatever other events are worth recording, that by perusing them you may secure the highest reward for your zeal.

For not only is the subject generally necessary as a branch of knowledge, but it includes the praise of the greatest of virtues, whereby I mean self-control.

I could bring before you many examples, drawn from various sources, where Reason has proved itself master over the passions, but the best instance by far that I can give is the noble conduct of those who died for the sake of virtue, Eleazar, and the Seven Brethren and the Mother.

For these all by their contempt of pains, yea, even unto death, proved that Reason rises superior to the passions.

I might enlarge here in praise of their virtues, they, the men with the Mother, dying on this day we celebrate for the love of moral beauty and goodness, but rather would I felicitate them on the honours they have attained.

For the admiration felt for their courage and endurance, not only by the world at large but by their very executioners, made them the authors of the downfall of the tyranny under which our nation lay, they defeating the tyrant by their endurance, so that through them was their country purified.

For the admiration felt for their courage and endurance, not only by the world at large but by their very executioners, made them the authors of the downfall of the tyranny under which our nation lay, they defeating the tyrant by their endurance, so that through them was their country purified.

This I take to be the culture acquired under the Law, through which we learn with due reverence the things of God and for our worldly profit the things of man.

But judgement or self-control is the one that dominates them all, for through it, in truth, Reason asserts its authority over the passions.

For while Reason is the guide of the virtues it is master of the passions.

For the propensions of our appetites are checked and inhibited by the temperate mind, and all the movements of the body obey the bridle of Reason.

This, certainly, is why we praise the virtuous Joseph, because by his Reason, with a mental effort, he checked the carnal impulse. For he, a young man at the age when physical desire is strong, by his Reason quenched the impulse of his passions.

For the Law says, 'Thou shalt not covet thy neighbour's wife, nor anything that is thy neighbour's.'

For the Law ranks above affection for parents, so that a man may not for their sakes surrender his virtue, and it overrides love for a wife, so that if she transgress a man should rebuke her, and it governs love for children, so that if they are naughty a man should punish them, and it controls the claims of friendship, so that a man should reprove his friends if they do evil.

For the Law ranks above affection for parents, so that a man may not for their sakes surrender his virtue, and it overrides love for a wife, so that if she transgress a man should rebuke her, and it governs love for children, so that if they are naughty a man should punish them, and it controls the claims of friendship, so that a man should reprove his friends if they do evil.

For the Law ranks above affection for parents, so that a man may not for their sakes surrender his virtue, and it overrides love for a wife, so that if she transgress a man should rebuke her, and it governs love for children, so that if they are naughty a man should punish them, and it controls the claims of friendship, so that a man should reprove his friends if they do evil.

For the Law ranks above affection for parents, so that a man may not for their sakes surrender his virtue, and it overrides love for a wife, so that if she transgress a man should rebuke her, and it governs love for children, so that if they are naughty a man should punish them, and it controls the claims of friendship, so that a man should reprove his friends if they do evil.

For the Law ranks above affection for parents, so that a man may not for their sakes surrender his virtue, and it overrides love for a wife, so that if she transgress a man should rebuke her, and it governs love for children, so that if they are naughty a man should punish them, and it controls the claims of friendship, so that a man should reprove his friends if they do evil.

For the temperate mind repels all these debased passions, even as it does anger, for it conquers even this.

For the temperate mind repels all these debased passions, even as it does anger, for it conquers even this.

For the temperate mind is able, as I said, to win the victory over the passions, modifying some, while crushing others absolutely.

Why else did our wise father Jacob blame the houses of Simeon and Levi for their unreasoning slaughter of the tribe of the Shechemites, saying, 'Accursed be their anger!'

For had not Reason possessed the power to restrain their anger he would not have spoken thus.

For in the day when God created man, he implanted in him his passions and inclinations, and also, at the very same time, set the mind on a throne amidst the senses to be his sacred guide in all things; and to the mind he gave the Law, by the which if a man order himself, he shall reign over a kingdom that is temperate, and just, and virtuous, and brave.

But the argument is supremely ridiculous. For Reason is not shown to be master over passions or defects in itself, but over those of the body.

For example, none of you is able to extirpate our natural desire, but the Reason can enable him to escape being made a slave by desire.

None of you is able to extirpate anger from the soul, but it is possible for the Reason to come to his aid against anger.

For when David had fought the live-long day against the Philistines, and by the help of our country's warriors had slain many of them, he came at eventide, all fordone with sweat and toil, to the royal tent, around which was encamped the whole army of our ancestors.

Instead, an irrational desire for the water that was in the possession of the enemy with growing intensity burned him up and unmanned and consumed him.

And they bravely found the spring, and drew from it a draught for the king.

For the temperate mind is able to conquer the dictates of the passions, and to quench the fires of desire, and to wrestle victoriously with the pangs of our bodies though they be exceeding strong, and by the moral beauty and goodness of Reason to defy with scorn all the domination of the passions.

At a time when our fathers enjoyed great peace through the due observance of the Law, and were in happy case, so that Seleucus Nicanor, the king of Asia, sanctioned the tax for the temple-service, and recognized our polity, precisely then, certain men, acting factiously against the general concord, involved us in many and various calamities.

Onias, a man of the highest character, being then high priest and having the office for his life, a certain Simon raised a faction against him, but since despite every kind of slander he failed to injure him on account of the people, he fled abroad with intent to betray his country.

Apollonius having made inquiry into the details of the matter, praised Simon for his loyal service to the king, and hastening to the court of Seleucus, disclosed to him the valuable treasure; then, after receiving authority to deal with the matter, he promptly marched into our country, accompanied by the accursed Simon and a very powerful army, and announced that he was there by the king's command to take possession of the private deposits in the treasury.

Our people were deeply angered by this announcement, and protested strongly, considering it, an outrageous thing for those who had entrusted their deposits to the temple treasury to be robbed of them, and they threw all possible obstacles in his way.

And Apollonius fell down half-dead in the Court of the Gentiles, and stretched out his hands to heaven, and with tears he entreated the Hebrews that they would make intercession for him and stay the wrath of the heavenly host.

For he said that he had sinned and was worthy even of death, and that if he were given his life he would laud to all men the blessedness of the Holy Place.

Moved by these words, Onias, the high-priest, although most scrupulous in other cases, made intercession for him lest king Seleucus should possibly think that Apollonius had been overthrown by a human device and not by divine justice.

But Seleucus dying, his successor on the throne was his son Antiochus Epiphanes, an overweening terrible man; who dismissed Onias from his sacred office, and made his brother Jason high-priest instead, the condition being that in return for the appointment Jason should pay him three thousand six hundred and sixty talents yearly.

For when. be was carrying on war with Ptolemy in Egypt and heard that the people of Jerusalem had rejoiced exceedingly over a report of his death, he immediately marched back against them.

But he found all his decrees of no avail to break down the constancy of our people to the Law, and he beheld all his threats and penalties utterly despised, so that even women for circumcising their sons, though they knew beforehand what would be their fate, were flung, together with their offspring, headlong from the rocks.

And when many had been taken by force, one man first from among the company was brought before Antiochus, a Hebrew whose name was Eleazar, a priest by birth, trained in knowledge of the law, a man advanced in years and well known to many of the tyrant's court for his philosophy.

And Antiochus, looking on him, said: 'Before I allow the tortures to begin for you, O venerable man, I would give you this counsel, that you should eat of the flesh of the swine and save your life; for I respect your age and your grey hairs, although to have worn them so long a time, and still to cling to the Jewish religion, makes me think you no philosopher.

And Antiochus, looking on him, said: 'Before I allow the tortures to begin for you, O venerable man, I would give you this counsel, that you should eat of the flesh of the swine and save your life; for I respect your age and your grey hairs, although to have worn them so long a time, and still to cling to the Jewish religion, makes me think you no philosopher.

For most excellent is the meat of this animal which Nature has graciously bestowed upon us, and why should you abominate it? Truly it is folly not to enjoy innocent pleasures, and it is wrong to reject Nature's favours.

For consider this, too, that even if there be some Power whose eye is upon this religion of yours, he will always pardon you for a transgression done under compulsion.'

For consider this, too, that even if there be some Power whose eye is upon this religion of yours, he will always pardon you for a transgression done under compulsion.'

And yet, were our Law, as you suggest, not truly divine, while we vainly believed it to be divine, not even so would it be right for us to destroy our reputation for piety.

And yet, were our Law, as you suggest, not truly divine, while we vainly believed it to be divine, not even so would it be right for us to destroy our reputation for piety.

Think it not, then, a small sin for us to eat the unclean thing, for the transgression of the Law, be it in small things or in great, is equally heinous; for in either case equally the Law is despised.

Think it not, then, a small sin for us to eat the unclean thing, for the transgression of the Law, be it in small things or in great, is equally heinous; for in either case equally the Law is despised.

Think it not, then, a small sin for us to eat the unclean thing, for the transgression of the Law, be it in small things or in great, is equally heinous; for in either case equally the Law is despised.

Not so, for the Law teaches us self-control, so that we are masters of all our pleasures and desires and are thoroughly trained in manliness so as to endure all pain with readiness; and it teaches justice, so that with all our various dispositions we act fairly, and it teaches righteousness, so that with due reverence we worship only the God who is.

Therefore do we eat no unclean meat; for believing our Law to be given by God, we know also that the Creator of the world, as a Lawgiver, feels for us according to our nature.

Therefore do we eat no unclean meat; for believing our Law to be given by God, we know also that the Creator of the world, as a Lawgiver, feels for us according to our nature.

He has commanded us to eat the things that will be convenient for our souls, and he has forbidden us to eat meats that would be the contrary.

For thou indeed mayest be tyrant over unrighteous men, but thou shalt not lord it over my resolution in the matter of righteousness either by thy words or through thy deeds.'

Hereupon, partly in pity for his old age, partly in sympathy for their friend, partly in admiration of his courage, some of the courtiers of the king went tip to him and said: