Whiston divided this book into 11 chapters, as follows:
Chapter 1. How Ptolemaeus the son of Lagus took Jerusalem and Judaea by deceit and treachery, and carried many thence, and planted them in Egypt.
Chapter 2. How Ptolemaeus Philadelphus procured the laws of the Jews to be translated into the Greek tongue and set many captives free, and dedicated many gifts to god.
Chapter 3. How the kings of Asia honored the nation of the Jews and made them citizens of those cities which they built.
Chapter 4. How Antiochus made a league with Ptolemaeus and how Onias provoked Ptolemaeus Euergetes to anger; and how Joseph brought all things right again, and entered into friendship with him; and what other things were done by Joseph, and his son Hyrcanus.
Chapter 5. How, upon the quarrels one against another about the high priesthood Antiochus made an expedition against Jerusalem, took the city and pillaged the temples. And distressed the Jews - as also how many of the Jews forsook the laws of their country; and how the Samaritans followed the customs of the Greeks and named their temple at mount Gerizzim the temple of Zeus Hellenius.
Chapter 6. How, upon Antiochus's prohibition to the Jews to make use of the laws of their country Mattathias, the son of Asamoneus, alone despised the king, and overcame the generals of Antiochus's army; as also concerning the death of Mattathias, and the succession of Judas.
Chapter 7. How Judas overthrew the forces of Apollonius and Seron and killed the generals of their armies themselves; and how when, a little while afterwards Lysias and Gorgias were beaten he went up to Jerusalem and purified the temple.
Chapter 8. How Judas subdued the nations round about; and how simon beat the people of Tyre and Ptolemais; and how Judas overcame Timotheus, and forced him to fly away, and did many other things after Joseph and Azarias had been beaten.
Chapter 9. Concerning the death of Antiochus Epiphanes. How Antiochus Eupator fought against Judas and besieged him in the temple and afterwards made peace with him and departed; of Alcimus and Onias.
Chapter 10. How Bacchides, the general of Demetrius's army, made an expedition against Judaea, and returned without success; and how Nicanor was sent a little afterward against Judas and perished, together with his army; as also concerning the death of Alcimus and the succession of Judas.
Chapter 11. That Bacchides was again sent out against Judas; and how Judas fell as he was courageously fighting.
[1.]  Now when Alexander, king of Macedon, had put an end to the dominion of the Persians, and had settled the affairs in Judaea after the forementioned manner, he ended his life.  And as his government fell among many, Antigonus obtained Asia, Seleucus Babylon; and of the other nations which were there, Lysimachus governed the Hellespont, and Cassander possessed Macedonia; as did Ptolemaeus the son of Lagus seize upon Egypt.  And while these princes ambitiously strove one against another, every one for his own principality, it came to pass that there were continual wars, and those lasting wars too; and the cities were sufferers, and lost a great many of their inhabitants in these times of distress, insomuch that all Syria, by the means of Ptolemaeus the son of Lagus, underwent the reverse of that denomination of Saviour, which he then had.  He also seized upon Jerusalem, and for that end made use of deceit and treachery; for as he came into the city on a sabbath day, as if he would offer sacrifices he, without any trouble, gained the city, while the Jews did not oppose him, for they did not suspect him to be their enemy; and he gained it thus, because they were free from suspicion of him, and because on that day they were at rest and quietness; and when he had gained it, he ruled over it in a cruel manner.  Nay, Agatharchides of Cnidus, who wrote the acts of Alexander's successors, reproaches us with superstition, as if we, by it, had lost our liberty; where he says thus:  "There is a nation called the nation of the Jews, who inhabit a city strong and great, named Jerusalem. These men took no care, but let it come into the hands of Ptolemaeus, as not willing to take arms, and thereby they submitted to be under a hard master, by reason of their unseasonable superstition."  This is what Agatharchides relates of our nation. But when Ptolemaeus had taken a great many captives, both from the mountainous parts of Judaea, and from the places about Jerusalem and Samaria, and the places near Mount Gerizzim, he led them all into Egypt, and settled them there.  And as he knew that the people of Jerusalem were most faithful in the observation of oaths and covenants; and this from the answer they made to Alexander, when he sent an embassage to them, after he had beaten Darius in battle; so he distributed many of them into garrisons, and at Alexandria gave them equal privileges of citizens with the Macedonians themselves; and required of them to take their oaths, that they would keep their fidelity to the posterity of those who committed these places to their care.  Nay, there were not a few other Jews who, of their own accord, went into Egypt, as invited by the goodness of the soil, and by the liberality of Ptolemaeus.  However, there were disorders among their posterity, with relation to the Samaritans, on account of their resolution to preserve that conduct of life which was delivered to them by their forefathers, and they thereupon contended one with another, while those of Jerusalem said that their temple was holy, and resolved to send their sacrifices thither; but the Samaritans were resolved that they should be sent to Mount Gerizzim.
[2.]  When Alexander had reigned twelve years, and after him Ptolemaeus Soter forty years, Philadelphus then took the kingdom of Egypt, and held it forty years within one. He procured the law to be interpreted, and set free those that were come from Jerusalem into Egypt, and were in slavery there, who were a hundred and twenty thousand.  The occasion was this: Demetrius Phalereus, who was library keeper to the king, was now endeavouring, if it were possible, to gather together all the books that were in the habitable earth, and buying whatsoever was any where valuable, or agreeable to the king's inclination, (who was very earnestly set upon collecting of books,) to which inclination of his Demetrius was zealously subservient.  And when once Ptolemaeus asked him how many ten thousands of books he had collected, he replied, that he had already about twenty times ten thousand; but that, in a little time, he should have fifty times ten thousand.  But be said he had been informed that there were many books of laws among the Jews worthy of inquiring after, and worthy of the king's library, but which, being written in characters and in a dialect of their own, will cause no small pains in getting them translated into the Greek tongue;  that the character in which they are written seems to be like to that which is the proper character of the Syrians, and that its sound, when pronounced, is like theirs also; and that this sound appears to be peculiar to themselves. Wherefore he said that nothing hindered why they might not get those books to be translated also; for while nothing is wanting that is necessary for that purpose, we may have their books also in this library.  So the king thought that Demetrius was very zealous to procure him abundance of books, and that he suggested what was exceeding proper for him to do; and therefore he wrote to the Jewish high priest, that he should act accordingly.
 Now there was one Aristaeus, who was among the king's most intimate friends, and on account of his modesty very acceptable to him. This Aristaeus resolved frequently, and that before now, to petition the king that he would set all the captive Jews in his kingdom free;  and he thought this to be a convenient opportunity for the making that petition. So he discoursed, in the first place, with the captains of the king's guards, Sosibius of Tarentum, and Andreas, and persuaded them to assist him in what he was going to intercede with the king for.  Accordingly Aristaeus embraced the same opinion with those that have been before mentioned, and went to the king, and made the following speech to him:  "It is not fit for us, O king, to overlook things hastily, or to deceive ourselves, but to lay the truth open. For since we have determined not only to get the laws of the Jews transcribed, but interpreted also, for thy satisfaction, by what means can we do this, while so many of the Jews are now slaves in thy kingdom?  Do thou then what will be agreeable to thy magnanimity, and to thy good nature: free them from the miserable condition they are in, because that God, who supporteth thy kingdom, was the author of their laws  as I have learned by particular inquiry; for both these people, and we also, worship the same God the framer of all things. We call him, and that truly, by the name of Greek, [or life, or Zeus,] because he breathes life into all men. Wherefore do thou restore these men to their own country, and this do to the honour of God, because these men pay a peculiarly excellent worship to him.  And know this further, that though I be not of kin to them by birth, nor one of the same country with them, yet do I desire these favours to be done them, since all men are the workmanship of God; and I am sensible that he is well-pleased with those that do good. I do therefore put up this petition to thee, to do good to them."
 When Aristaeus was saying thus, the king looked upon him with a cheerful and joyful countenance, and said, "How many ten thousands dost thou suppose there are of such as want to be made free?" To which Andreas replied, as he stood by, and said," A few more than ten times ten thousand." The king made answer, "And is this a small gift that thou askest, Aristaeus?"  But Sosibius, and the rest that stood by, said that he ought to offer such a thank-offering as was worthy of his greatness of soul, to that God who had given him his kingdom. With this answer he was much pleased; and gave order, that when they paid the soldiers their wages, they should lay down [a hundred and] twenty drachmas for every one of the slaves?  And he promised to publish a magnificent decree, about what they requested, which should confirm what Aristaeus had proposed, and especially what God willed should be done; whereby he said he would not only set those free who had been led away captive by his father and his army, but those who were in this kingdom before, and those also, if any such there were, who had been brought away since.  And when they said that their redemption money would amount to above four hundred talents, he granted it. A copy of which decree I have determined to preserve, that the magnanimity of this king may be made known.  Its contents were as follows: "Let ail those who were soldiers under our father, and who, when they overran Syria and Phoenicia, and laid waste Judaea, took the Jews captives, and made them slaves, and brought them into our cities, and into this country, and then sold them; as also all those that were in my kingdom before them, and if there be any that have been lately brought thither, - be made free by those that possess them; and let them accept of [a hundred and] twenty drachmas for every slave. And let the soldiers receive this redemption money with their pay, but the rest out of the king's treasury:  for I suppose that they were made captives without our father's consent, and against equity; and that their country was harassed by the insolence of the soldiers, and that, by removing them into Egypt, the soldiers have made a great profit by them.  Out of regard therefore to justice, and out of pity to those that have been tyrannized over, contrary to equity, I enjoin those that have such Jews in their service to set them at liberty, upon the receipt of the before-mentioned sum; and that no one use any deceit about them, but obey what is here commanded.  And I will that they give in their names within three days after the publication of this edict, to such as are appointed to execute the same, and to produce the slaves before them also, for I think it will be for the advantage of my affairs. And let every one that will inform against those that do not obey this decree, and I will that their estates be confiscated into the king's treasury."  When this decree was read to the king, it at first contained the rest that is here inserted, and omitted only those Jews that had formerly been brought, and those brought afterwards, which had not been distinctly mentioned; so he added these clauses out of his humanity, and with great generosity. He also gave order that the payment, which was likely to be done in a hurry, should be divided among the king's ministers, and among the officers of his treasury.  When this was over, what the king had decreed was quickly brought to a conclusion; and this in no more than seven days' time, the number of the talents paid for the captives being above four hundred and sixty, and this, because their masters required the [hundred and] twenty drachmas for the children also, the king having, in effect, commanded that these should be paid for, when he said in his decree, that they should receive the forementioned sum for every slave.
 Now when this had been done after so magnificent a manner, according to the king's inclinations, he gave order to Demetrius to give him in writing his sentiments concerning the transcribing of the Jewish books; for no part of the administration is done rashly by these kings, but all things are managed with great circumspection.  On which account I have subjoined a copy of these epistles, and set down the multitude of the vessels sent as gifts [to Jerusalem], and the construction of every one, that the exactness of the artificers' workmanship, as it appeared to those that saw them, and which workman made every vessel, may be made manifest, and. this on account of the excellency of the vessels themselves. Now the copy of the epistle was to this purpose:  "Demetrius to the great king. When thou, O king, gavest me a charge concerning the collection of books that were wanting to fill your library, and concerning the care that ought to be taken about such as are imperfect, I have used the utmost diligence about those matters. And I let you know, that we want the books of the Jewish legislation, with some others; for they are written in the Hebrew characters, and being in the language of that nation, are to us unknown.  It hath also happened to them, that they have been transcribed more carelessly than they ought to have been, because they have not had hitherto royal care taken about them. Now it is necessary that thou shouldst have accurate copies of them. And indeed this legislation is full of hidden wisdom, and entirely blameless, as being the legislation of God;  for which cause it is, as Hecataeus of Abdera says, that the poets and historians make no mention of it, nor of those men who lead their lives according to it, since it is a holy law, and ought not to be published by profane mouths.  If then it please thee, O king, thou mayst write to the high priest of the Jews, to send six of the elders out of every tribe, and those such as are most skilful of the laws, that by their means we may learn the clear and agreeing sense of these books, and may obtain an accurate interpretation of their contents, and so may have such a collection of these as may be suitable to thy desire."
 When this epistle was sent to the king, he commanded that an epistle should be drawn up for Eleazar, the Jewish high priest, concerning these matters; and that they should inform him of the release of the Jews that had been in slavery among them. He also sent fifty talents of gold for the making of large basins, and vials, and cups, and an immense quantity of precious stones.  He also gave order to those who had the custody of the chest that contained those stones, to give the artificers leave to choose out what sorts of them they pleased. He withal appointed, that a hundred talents in money should be sent to the temple for sacrifices, and for other uses.  Now I will give a description of these vessels, and the manner of their construction, but not till after I have set down a copy of the epistle which was written to Eleazar the high priest, who had obtained that dignity on the occasion following:  When Onias the high priest was dead, his son Simon became his successor. He was called Simon the Just because of both his piety towards God, and his kind disposition to those of his own nation.  When he was dead, and had left a young son, who was called Onias, Simon's brother Eleazar, of whom we are speaking, took the high priesthood; and he it was to whom Ptolemaeus wrote, and that in the manner following:  "King Ptolemaeus to Eleazar the high priest, sendeth greeting. There are many Jews who now dwell in my kingdom, whom the Persians, when they were in power, carried captives. These were honoured by my father; some of them he placed in the army, and gave them greater pay than ordinary; to others of them, when they came with him into Egypt, he committed his garrisons, and the guarding of them, that they might be a terror to the Egyptians.  And when I had taken the government, I treated all men with humanity, and especially those that are thy fellow citizens, of whom I have set free above a hundred thousand that were slaves, and paid the price of their redemption to their masters out of my own revenues;  and those that are of a fit age, I have admitted into them number of my soldiers. And for such as are capable of being faithful to me, and proper for my court, I have put them in such a post, as thinking this [kindness done to them] to be a very great and an acceptable gift, which I devote to God for his providence over me.  And as I am desirous to do what will be grateful to these, and to all the other Jews in the habitable earth, I have determined to procure an interpretation of your law, and to have it translated out of Hebrew into Greek, and to be deposited in my library.  Thou wilt therefore do well to choose out and send to me men of a good character, who are now elders in age, and six in number out of every tribe. These, by their age, must be skilful in the laws, and of abilities to make an accurate interpretation of them; and when this shall be finished, I shall think that I have done a work glorious to myself.  And I have sent to thee Andreas, the captain of my guard, and Aristaeus, men whom I have in very great esteem; by whom I have sent those first-fruits which I have dedicated to the temple, and to the sacrifices, and to other uses, to the value of a hundred talents. And if thou wilt send to us, to let us know what thou wouldst have further, thou wilt do a thing acceptable to me."
 When this epistle of the king was brought to Eleazar, he wrote an answer to it with all the respect possible: "Eleazar the high priest to king Ptolemaeus, sendeth greeting. If thou and thy queen Arsinoe, and thy children, be well, we are entirely satisfied.  When we received thy epistle, we greatly rejoiced at thy intentions; and when the multitude were gathered together, we read it to them, and thereby made them sensible of the piety thou hast towards God.  We also showed them the twenty vials of gold, and thirty of silver, and the five large basins, and the table for the shew-bread; as also the hundred talents for the sacrifices, and for the making what shall be needful at the temple; which things Andreas and Aristaeus, those most honoured friends of thine, have brought us; and truly they are persons of an excellent character, and of great learning, and worthy of thy virtue.  Know then that we will gratify thee in what is for thy advantage, though we do what we used not to do before; for we ought to make a return for the numerous acts of kindness which thou hast done to our countrymen.  We immediately, therefore, offered sacrifices for thee and thy sister, with thy children and friends; and the multitude made prayers, that thy affairs may be to thy mind, and that thy kingdom may be preserved in peace, and that the translation of our law may come to the conclusion thou desirest, and be for thy advantage.  We have also chosen six elders out of every tribe, whom we have sent, and the law with them. It will be thy part, out of thy piety and justice, to send back the law, when it hath been translated, and to return those to us that bring it in safety. Farewell."
 This was the reply which the high priest made. But it does not seem to me to be necessary to set down the names of the seventy [two] elders who were sent by Eleazar, and carried the law, which yet were subjoined at the end of the epistle.  However, I thought it not improper to give an account of those very valuable and artificially contrived vessels which the king sent to God, that all may see how great a regard the king had for God; for the king allowed a vast deal of expenses for these vessels, and came often to the workmen, and viewed their works, and suffered nothing of carelessness or negligence to be any damage to their operations.  And I will relate how rich they were as well as I am able, although perhaps the nature of this history may not require such a description; but I imagine I shall thereby recommend the elegant taste and magnanimity of this king to those that read this history.
 And first I will describe what belongs to the table. It was indeed in the king's mind to make this table vastly large in its dimensions; but then he gave orders that they should learn what was the magnitude of the table which was already at Jerusalem, and how large it was, and whether there was a possibility of making one larger than it.  And when he was informed how large that was which was already there, and that nothing hindered but a larger might be made, he said that he was willing to have one made that should be five times as large as the present table; but his fear was, that it might be then useless in their sacred ministrations by its too great largeness; for he desired that the gifts he presented them should not only be there for show, but should be useful also in their sacred ministrations.  According to which reasoning, that the former table was made of so moderate a size for use, and not for want of gold, he resolved that he would not exceed the former table in largeness; but would make it exceed it in the variety and elegance of its materials.  And as he was sagacious in observing the nature of all things, and in having a just notion of what was new and surprising, and where there was no sculptures, he would invent such as were proper by his own skill, and would show them to the workmen, he commanded that such sculptures should now be made, and that those which were delineated should be most accurately formed by a constant regard to their delineation.
 When therefore the workmen had undertaken to make the table, they framed it in length two cubits [and a half], in breadth one cubit, and in height one cubit and a half; and the entire structure of the work was of gold. They withal made a crown of a hand-breadth round it, with wave-work wreathed about it, and with an engraving which imitated a cord, and was admirably turned on its three parts;  for as they were of a triangular figure, every angle had the same disposition of its sculptures, that when you turned them about, the very same form of them was turned about without any variation. Now that part of the crown-work that was enclosed under the table had its sculptures very beautiful; but that part which went round on the outside was more elaborately adorned with most beautiful ornaments, because it was exposed to sight, and to the view of the spectators;  for which reason it was that both those sides which were extant above the rest were acute, and none of the angles, which we before told you were three, appeared less than another, when the table was turned about. Now into the cordwork thus turned were precious stones inserted, in rows parallel one to the other, enclosed in golden buttons, which had ouches in them;  but the parts which were on the side of the crown, and were exposed to the sight, were adorned with a row of oval figures obliquely placed, of the most excellent sort of precious stones, which imitated rods laid close, and encompassed the table round about.  But under these oval figures, thus engraved, the workmen had put a crown all round it, where the nature of all sorts of fruit was represented, insomuch that the bunches of grapes hung up. And when they had made the stones to represent all the kinds of fruit before mentioned, and that each in its proper colour, they made them fast with gold round the whole table.  The like disposition of the oval figures, and of the engraved rods, was framed under the crown, that the table might on each side show the same appearance of variety and elegance of its ornaments; so that neither the position of the wave-work nor of the crown might be different, although the table were turned on the other side, but that the prospect of the same artificial contrivances might be extended as far as the feet;  for there was made a plate of gold four fingers broad, through the entire breadth of the table, into which they inserted the feet, and then fastened them to the table by buttons and button-holes, at the place where the crown was situate, that so on what side soever of the table one should stand, it might exhibit the very same view of the exquisite workmanship, and of the vast expenses bestowed upon it:  but upon the table itself they engraved a meander, inserting into it very valuable stones in the middle like stars, of various colours; the carbuncle and the emerald, each of which sent out agreeable rays of light to the spectators; with such stones of other sorts also as were most curious and best esteemed, as being most precious in their kind.  Hard by this meander a texture of net-work ran round it, the middle of which appeared like a rhombus, into which were inserted rock-crystal and amber, which, by the great resemblance of the appearance they made, gave wonderful delight to those that saw them.  The chapiters of the feet imitated the first buddings of lilies, while their leaves were bent and laid under the table, but so that the chives were seen standing upright within them.  Their bases were made of a carbuncle; and the place at the bottom, which rested on that carbuncle, was one palm deep, and eight fingers in breadth.  Now they had engraved upon it with a very fine tool, and with a great deal of pains, a branch of ivy and tendrils of the vine, sending forth clusters of grapes, that you would guess they were nowise different from real tendrils; for they were so very thin, and so very far extended at their extremities, that they were moved with the wind, and made one believe that they were the product of nature, and not the representation of art.  They also made the entire workmanship of the table appear to be threefold, while the joints of the several parts were so united together as to be invisible, and the places where they joined could not be distinguished. Now the thickness of the table was not less than half a cubit.  So that this gift, by the king's great generosity, by the great value of the materials, and the variety of its exquisite structure, and the artificer's skill in imitating nature with graying tools, was at length brought to perfection, while the king was very desirous, that though in largeness it were not to be different from that which was already dedicated to God, yet that in exquisite workmanship, and the novelty of the contrivances, and in the splendour of its construction, it should far exceed it, and be more illustrious than that was.
 Now of the cisterns of gold there were two, whose sculpture was of scale-work, from its basis to its belt-like circle, with various sorts of stones enchased in the spiral circles.  Next to which there was upon it a meander of a cubit in height; it was composed of stones of all sorts of colours. And next to this was the rod-work engraved; and next to that was a rhombus in a texture of net-work, drawn out to the brim of the basin,  while small shields, made of stones, beautiful in their kind, and of four fingers' depth, filled up the middle parts. About the top of the basin were wreathed the leaves of lilies, and of the convolvulus, and the tendrils of vines in a circular manner.  And this was the construction of the two cisterns of gold, each containing two firkins. But those which were of silver were much more bright and splendid than looking-glasses, and you might in them see the images that fell upon them more plainly than in the other.  The king also ordered thirty vials; those of which the parts that were of gold, and filled up with precious stones, were shadowed over with the leaves of ivy and of vines, artificially engraved. And these were the vessels that were after an extraordinary manner brought to this perfection,  partly by the skill of the workmen, who were admirable in such fine work, but much more by the diligence and generosity of the king,  who not only supplied the artificers abundantly, and with great generosity, with what they wanted, but he forbade public audiences for the time, and came and stood by the workmen, and saw the whole operation. And this was the cause why the workmen were so accurate in their performance, because they had regard to the king, and to his great concern about the vessels, and so the more indefatigably kept close to the work. And these were what gifts were sent by Ptolemaeus to Jerusalem, and dedicated to God there. But when Eleazar the high priest had devoted them to God, and had paid due respect to those that brought them, and had given them presents to be carried to the king, he dismissed them.  And when they were come to Alexandria, and Ptolemaeus heard that they were come, and that the seventy elders were come also, he presently sent for Andreas and Aristaeus, his ambassadors, who came to him, and delivered him the epistle which they brought him from the high priest, and made answer to all the questions he put to them by word of mouth.  He then made haste to meet the elders that came from Jerusalem for the interpretation of the laws; and he gave command, that every body who came on other occasions should be sent away, which was a thing surprising, and what he did not use to do;  for those that were drawn thither upon such occasions used to come to him on the fifth day, but ambassadors at the month's end. But when he had sent those away, he waited for these that were sent by Eleazar;  but as the old men came in with the presents, which the high priest had given them to bring to the king, and with the membranes, upon which they had their laws written in golden letters he put questions to them concerning those books;  and when they had taken off the covers wherein they were wrapped up, they showed him the membranes. So the king stood admiring the thinness of those membranes, and the exactness of the junctures, which could not be perceived; (so exactly were they connected one with another;) and this he did for a considerable time. He then said that he returned them thanks for coming to him, and still greater thanks to him that sent them; and, above all, to that God whose laws they appeared to be.  Then did the elders, and those that were present with them, cry out with one voice, and wished all happiness to the king. Upon which he fell into tears by the violence of the pleasure he had, it being natural to men to afford the same indications in great joy that they do under sorrows.  And when he had bid them deliver the books to those that were appointed to receive them, he saluted the men, and said that it was but just to discourse, in the first place, of the errand they were sent about, and then to address himself to themselves. He promised, however, that he would make this day on which they came to him remarkable and eminent every year through the whole course of his life;  for their coming to him, and the victory which he gained over Antigonus by sea, proved to be on the very same day. He also gave orders that they should sup with him; and gave it in charge that they should have excellent lodgings provided for them in the upper part of the city.
 Now he that was appointed to take care of the reception of strangers, Nicanor by name, called for Dorotheus, whose duty it was to make provision for them, and bid him prepare for every one of them what should be requisite for their diet and way of living; which thing was ordered by the king after this manner:  he took care that those that belonged to every city, which did not use the same way of living, that all things should be prepared for them according to the custom of those that came to him, that, being feasted according to the usual method of their own way of living, they might be the better pleased, and might not be uneasy at any thing done to them from which they were naturally averse. And this was now done in the case of these men by Dorotheus, who was put into this office because of his great skill in such matters belonging to common life;  for he took care of all such matters as concerned the reception of strangers, and appointed them double seats for them to sit on, according as the king had commanded him to do; for he had commanded that half of their seats should be set at his right hand, and the other half behind his table, and took care that no respect should be omitted that could be shown them.  And when they were thus set down, he bid Dorotheus to minister to all those that were come to him from Judaea, after the manner they used to be ministered to; for which cause he sent away their sacred heralds, and those that slew the sacrifices, and the rest that used to say grace; but called to one of those that were come to him, whose name was Eleazar, who was a priest, and desired him to say grace;  who then stood in the midst of them, and prayed, that all prosperity might attend the king, and those that were his subjects. Upon which an acclamation was made by the whole company, with joy and a great noise; and when that was over, they fell to eating their supper, and to the enjoyment of what was set before them.  And at a little interval afterward, when the king thought a sufficient time had been interposed, he began to talk philosophically to them, and he asked every one of them a philosophical question and such a one as might give light in those inquiries; and when they had explained all the problems that had been proposed by the king about every point, he was well-pleased with their answers. This took up the twelve days in which they were treated;  and he that pleases may learn the particular questions in that book of Aristaeus, which he wrote on this very occasion.
 And while not the king only, but the philosopher Menedemus also, admired them, and said that all things were governed by Providence, and that it was probable that thence it was that such force or beauty was discovered in these men's words, they then left off asking any more such questions.  But the king said that he had gained very great advantages by their coming, for that he had received this profit from them, that he had learned how he ought to rule his subjects. And he gave order that they should have every one three talents given them, and that those that were to conduct them to their lodging should do it.  Accordingly, when three days were over, Demetrius took them, and went over the causeway seven furlongs long: it was a bank in the sea to an island. And when they had gone over the bridge, he proceeded to the northern parts, and showed them where they should meet, which was in a house that was built near the shore, and was a quiet place, and fit for their discoursing together about their work.  When he had brought them thither, he entreated them (now they had all things about them which they wanted for the interpretation of their law) that they would suffer nothing to interrupt them in their work. Accordingly, they made an accurate interpretation, with great zeal and great pains, and this they continued to do till the ninth hour of the day;  after which time they relaxed, and took care of their body, while their food was provided for them in great plenty: besides, Dorotheus, at the king's command, brought them a great deal of what was provided for the king himself.  But in the morning they came to the court and saluted Ptolemaeus, and then went away to their former place, where, when they had washed their hands, and purified themselves, they betook themselves to the interpretation of the laws.  Now when the law was transcribed, and the labour of interpretation was over, which came to its conclusion in seventy-two days, Demetrius gathered all the Jews together to the place where the laws were translated, and where the interpreters were, and read them over.  The multitude did also approve of those elders that were the interpreters of the law. They withal commended Demetrius for his proposal, as the inventor of what was greatly for their happiness; and they desired that he would give leave to their rulers also to read the law. Moreover, they all, both the priest and the ancientest of the elders, and the principal men of their commonwealth, made it their request, that since the interpretation was happily finished, it might continue in the state it now was, and might not be altered.  And when they all commended that determination of theirs, they enjoined, that if any one observed either any thing superfluous, or any thing omitted, that he would take a view of it again, and have it laid before them, and corrected; which was a wise action of theirs, that when the thing was judged to have been well done, it might continue for ever.
 So the king rejoiced when he saw that his design of this nature was brought to perfection, to so great advantage; and he was chiefly delighted with hearing the Laws read to him; and was astonished at the deep meaning and wisdom of the legislator. And he began to discourse with Demetrius, "How it came to pass, that when this legislation was so wonderful, no one, either of the poets or of the historians, had made mention of it."  Demetrius made answer, "that no one durst be so bold as to touch upon the description of these laws, because they were Divine and venerable, and because some that had attempted it were afflicted by God."  He also told him, that "Theopompus was desirous of writing somewhat about them, but was thereupon disturbed in his mind for above thirty days' time; and upon some intermission of his distemper, he appeased God [by prayer], as suspecting that his madness proceeded from that cause." Nay, indeed, he further saw in a dream, that his distemper befell him while he indulged too great a curiosity about Divine matters, and was desirous of publishing them among common men; but when he left off that attempt, he recovered his understanding again.  Moreover, he informed him of Theodectes, the tragic poet, concerning whom it was reported, that when in a certain dramatic representation he was desirous to make mention of things that were contained in the sacred books, he was afflicted with a darkness in his eyes; and that upon his being conscious of the occasion of his distemper, and appeasing God [by prayer], he was freed from that affliction.
 And when the king had received these books from Demetrius, as we have said already, he adored them, and gave order that great care should be taken of them, that they might remain uncorrupted. He also desired that the interpreters would come often to him out of Judaea,  and that both on account of the respects that he would pay them, and on account of the presents he would make them; for he said it was now but just to send them away, although if, of their own accord, they would come to him hereafter, they should obtain all that their own wisdom might justly require, and what his generosity was able to give them.  So he then sent them away, and gave to every one of them three garments of the best sort, and two talents of gold, and a cup of the value of one talent, and the furniture of the room wherein they were feasted. And these were the things he presented to them.  But by them he sent to Eleazar the high priest ten beds, with feet of silver, and the furniture to them belonging, and a cup of the value of thirty talents; and besides these, ten garments, and purple, and a very beautiful crown, and a hundred pieces of the finest woven linen; as also vials and dishes, and vessels for pouring, and two golden cisterns to be dedicated to God.  He also desired him, by an epistle, that he would give these interpreters leave, if any of them were desirous of coming to him, because he highly valued a conversation with men of such learning, and should be very willing to lay out his wealth upon such men. And this was what came to the Jews, and was much to their glory and honour, from Ptolemaeus Philadelphus.
[3.]  The Jews also obtained honours from the kings of Asia when they became their auxiliaries; for Seleucus Nicator made them citizens in those cities which he built in Asia, and in the lower Syria, and in the metropolis itself, Antioch; and gave them privileges equal to those of the Macedonians and Greeks, who were the inhabitants, insomuch that these privileges continue to this very day:  an argument for which you have in this, that whereas the Jews do not make use of oil prepared by foreigners, they receive a certain sum of money from the proper officers belonging to their exercises as the value of that oil; which money, when the people of Antioch would have deprived them of, in the last war, Mucianus, who was then president of Syria, preserved it to them.  And when the people of Alexandria and of Antioch did after that, at the time that Vespasianus and Titus his son governed the habitable earth, pray that these privileges of citizens might be taken away, they did not obtain their request.  In which behaviour any one may discern the equity and generosity of the Romans, especially of Vespasianus and Titus, who, although they had been at a great deal of pains in the war against the Jews, and were exasperated against them, because they did not deliver up their weapons to them, but continued the war to the very last,  yet did not they take away any of their forementioned privileges belonging to them as citizens, but restrained their anger, and overcame the prayers of the Alexandrians and Antiochians, who were a very powerful people,  insomuch that they did not yield to them, neither out of their favour to these people, nor out of their old grudge at those whose wicked opposition they had subdued in the war; nor would they alter any of the ancient favours granted to the Jews, but said, that those who had borne arms against them, and fought them, had suffered punishment already, and that it was not just to deprive those that had not offended of the privileges they enjoyed.
 We also know that Marcus Agrippa was of the like disposition towards the Jews: for when the people of Ionia were very angry at them, and besought Agrippa that they, and they only, might have those privileges of citizens which Antiochus, the grandson of Seleucus, (who by the Greeks was called Theos, The God) had bestowed on them,  and desired that, if the Jews were to be joint-partakers with them, they might be obliged to worship the gods they themselves worshipped: but when these matters were brought to the trial, the Jews prevailed, and obtained leave to make use of their own customs, and this under the patronage of Nicolaus of Damascus; for Agrippa gave sentence that he could not innovate.  And if any one hath a mind to know this matter accurately, let him peruse the hundred and twenty-third and hundred and twenty-fourth books of the history of this Nicolaus. Now as to this determination of Agrippa, it is not so much to be admired, for at that time our nation had not made war against the Romans.  But one may well be astonished at the generosity of Vespasianus and Titus, that after so great wars and contests which they had from us, they should use such moderation. But I will now return to that part of my history whence I made the present digression.
 Now it happened that in the reign of Antiochus the Great, who ruled over all Asia, that the Jews, as well as the inhabitants of Coele Syria, suffered greatly, and their land was sorely harassed;  for while he was at war with Ptolemaeus Philopator, and with his son, who was called Epiphanes, it fell out that these nations were equally sufferers, both when he was beaten, and when he beat the others: so that they were very like to a ship in a storm, which is tossed by the waves on both sides; and just thus were they in their situation in the middle between Antiochus's prosperity and its change to adversity.  But at length, when Antiochus had beaten Ptolemaeus, he seized upon Judaea; and when Philopator was dead, his son sent out a great army under Scopas, the general of his forces, against the inhabitants of Coele Syria, who took many of their cities, and in particular our nation; which when he fell upon them, went over to him.  Yet was it not long afterward when Antiochus overcame Scopas, in a battle fought at the fountains of Jordan, and destroyed a great part of his army.  But afterward, when Antiochus subdued those cities of Coele Syria which Scopas had gotten into his possession, and Samaria with them, the Jews, of their own accord, went over to him, and received him into the city [Jerusalem], and gave plentiful provision to all his army, and to his elephants, and readily assisted him when he besieged the garrison which was in the citadel of Jerusalem.  Wherefore Antiochus thought it but just to requite the Jews' diligence and zeal in his service. So he wrote to the generals of his armies, and to his friends, and gave testimony to the good behaviour of the Jews towards him, and informed them what rewards he had resolved to bestow on them for that their behaviour.  I will set down presently the epistles themselves which he wrote to the generals concerning them, but will first produce the testimony of Polybius of Megalopolis; for thus does he speak, in the sixteenth book of his history: "Now Scopas, the general of Ptolemaeus's army, went in haste to the superior parts of the country, and in the winter time overthrew the nation of the Jews?'  He also saith, in the same book, that "when Scopas was conquered by Antiochus, Antiochus received Batanaea, and Samaria, and Abila, and Gadara; and that, a while afterwards, there came in to him those Jews that inhabited near that temple which was called Jerusalem; concerning which, although I have more to say, and particularly concerning the presence of God about that temple, yet do I put off that history till another opportunity."  This it is which Polybius relates. But we will return to the series of the history, when we have first produced the epistles of king Antiochus.
 "King Antiochus to Ptolemaeus, sendeth greeting. Since the Jews, upon our first entrance on their country, demonstrated their friendship towards us, and when we came to their city [Jerusalem], received us in a splendid manner, and came to meet us with their senate, and gave abundance of provisions to our soldiers, and to the elephants, and joined with us in ejecting the garrison of the Egyptians that were in the citadel,  we have thought fit to reward them, and to retrieve the condition of their city, which hath been greatly depopulated by such accidents as have befallen its inhabitants, and to bring those that have been scattered abroad back to the city.  And, in the first place, we have determined, on account of their piety towards God, to bestow on them, as a pension, for their sacrifices of animals that are fit for sacrifice, for wine, and oil, and frankincense, the value of twenty thousand pieces of silver, and [six] sacred artabrae of fine flour, with one thousand four hundred and sixty medimni of wheat, and three hundred and seventy-five medimni of salt.  And these payments I would have fully paid them, as I have sent orders to you. I would also have the work about the temple finished, and the cloisters, and if there be any thing else that ought to be rebuilt. And for the materials of wood, let it be brought them out of Judaea itself and out of the other countries, and out of Libanus tax free; and the same I would have observed as to those other materials which will be necessary, in order to render the temple more glorious;  and let all of that nation live according to the laws of their own country; and let the senate, and the priests, and the scribes of the temple, and the sacred singers, be discharged from poll-money and the crown tax and other taxes also.  And that the city may the sooner recover its inhabitants, I grant a discharge from taxes for three years to its present inhabitants, and to such as shall come to it, until the month Hyperberetaeus.  We shall also relieve them in future from a third part of their taxes, that the losses they have sustained may be repaired. And all those citizens that have been carried away, and are become slaves, we grant them and their children their freedom, and give order that their substance be restored to them."
 And these were the contents of this epistle. He also published a decree through all his kingdom in honour of the temple, which contained what follows: "It shall be lawful for no foreigner to come within the limits of the temple round about; which thing is forbidden also to the Jews, unless to those who, according to their own custom, have purified themselves.  Nor let any flesh of horses, or of mules, or of asses, he brought into the city, whether they be wild or tame; nor that of leopards, or foxes, or hares; and, in general, that of any animal which is forbidden for the Jews to eat. Nor let their skins be brought into it; nor let any such animal be bred up in the city. Let them only be permitted to use the sacrifices derived from their forefathers, with which they have been obliged to make acceptable atonements to God. And he that transgresseth any of these orders, let him pay to the priests three thousand drachmae of silver."  Moreover, this Antiochus bare testimony to our piety and fidelity, in an epistle of his, written when he was informed of a sedition in Phrygia and Lydia, at which time he was in the superior provinces, wherein he commanded Zeuxis, the general of his forces, and his most intimate friend, to send some of our nation out of Babylon into Phrygia. The epistle was this:
 "King Antiochus to Zeuxis his father, sendeth greeting. If you are in health, it is well. I also am in health. Having been informed that a sedition is arisen in Lydia and Phrygia,  I thought that matter required great care; and upon advising with my friends what was fit to be done, it hath been thought proper to remove two thousand families of Jews, with their effects, out of Mesopotamia and Babylon, unto the castles and places that lie most convenient;  for I am persuaded that they will be well-disposed guardians of our possessions, because of their piety towards God, and because I know that my predecessors have borne witness to them, that they are faithful, and with alacrity do what they are desired to do. I will, therefore, though it be a laborious work, that thou remove these Jews, under a promise, that they shall be permitted to use their own laws.  And when thou shalt have brought them to the places forementioned, thou shalt give everyone of their families a place for building their houses, and a portion of the land for their husbandry, and for the plantation of their vines; and thou shalt discharge them from paying taxes of the fruits of the earth for ten years;  and let them have a proper quantity of wheat for the maintenance of their servants, until they receive bread corn out of the earth; also let a sufficient share be given to such as minister to them in the necessaries of life, that by enjoying the effects of our humanity, they may show themselves the more willing and ready about our affairs.  Take care likewise of that nation, as far as thou art able, that they may not have any disturbance given them by any one." Now these testimonials which I have produced are sufficient to declare the friendship that Antiochus the Great bare to the Jews.
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