THE Ancient History Of the Septuagint.  
Written in Greek, by ARISTEUS 1900. Years since. Of his Voyage to Jerusalem, as Ambassador from PTOLOMEUS PHILADELPHUS, unto ELEAZAR then pontiff of the JEWS.  
Concerning the First Translation of the HOLY BIBLE, by the 72. Interpreters.  
With many other remarkable Circumstances, Newly done into ENGLISH  
By I. DON.  Tempora, Tempera, Tempore. 
LONDON: Printed by N. OKES. 1633.   

❧ TO THE Intelligent General READER.  
ALthough TIME and DEATH from our Cradles to our Graves pursue us swiftly, and according to the Almighty's Ordinance, overtake and seize upon our frail and Terrestrial parts, upon some sooner, upon others later: Yet Excellent Acts like strong Eagles break from their seazure, and soar above them in so sublime a pitch as neither Time with all his Power and rusty Powder, with which he blots and rubs out Brass and Marble, can quite obscure or extinguish them, neither Death close in his darke-gaping Mouth (the Grave) their Nobleness. Witness this small yet Ancient History, which this last Summer I made part of my Exercise, to put into an English Habit.  
That the Story is Ancient, I may well say; for it is 1900. years since Aristeus Writ it to his Brother Philocrates, which Aristeus St. Hierome in his Epistle to the Pentatucke of the Bible 
Great Esquire.  says, was Hyperaspistes to Ptolomeus Philadelphus; King of Egypt, Syria, Ph●nicia, and Cilicia, and Son of Ptolomeus Lagus, one of the great Captains of Alexander Magnus, that divided his Conquests (the World) amongst them.  
This Ptolomeus Philadelphus then a most accomplished young Gentleman, virtuously disposed, and so great a lover of Learning, as he had accumulated into his Library according to some Authors, 1800000. Volumes, Printing 
Argument of the HISTORY.  not then risen in our Hemisphere, was by the said Aristeus a most Noble Person, and a great friend of (the then) captived jews (as an Instrument of God) for the liberty and freedom of them, (than his people) practised with Demetrius Phalerius to tell the King that his so abundant Library was but poor, because it wanted the Book of Books, the sacred Volume of GOD, which we call the Holy Bible: The King virtuously covetous thereof, demanded how he should best acquire it? Aristeus waiting this desired occasion, proportioned his advice, that he should first set all the Captived jews, not only in Egypt, but also in Syria, etc. at free liberty: send Ambassadors and Presents to Eleazar their High Priest and pontiff. The King willingly accords thereto, as to the Music of his desires, and prepares most rich presents, as a Table of Massy Gold, embellished with Precious Stones, Cups of Gold and Silver likewise adorned: sets at freedom the Captived by public Edict, Embasies, (with these gifts and diverse Talents of Gold and Silver) Aristeus and Andrea, Prince and great Captain of the Guard of his Person.  
They go, deliver his Letters of Request and Commends, have gracious entertainment, return with the 72. Interpreters jews Letters, and also Eleazers Presents to the King, and in especial with the Sacred Volume and Word of God.  
The good King adores the Books, feasts the Bringers, who after fall to the Business, and Translated it out of the Hebrew into the Greek, the common learned Language of those Times, made famous by the Sword of Alexander. And this in brief is the effect of this Venerable History which is by me thus made yours.  
And though I seem to Anticipate thus to you, yet it is as nothing; for in itself as you may further see, it is Elabourately and Eloquently Written by the said Aristeus; and let no man wonder too much thereat, as thinking our Times excels theirs in Eloquence: no; For who ever exceeded Demostenes the Greek, or Cicero the Latin therein?  
Lastly, to speak the Praise of History. Libri sunt vasa memoriae, and worthy Historical Books have in them a kind of Divine Permanency, and as Eminent Persons should affect Noble actions: so ought they to cherish the Registers, as their Honourers.  
For hath not Plutarcke made those Giant Heroes, as Theseus, Romulus, Alexander, julius Caesar, and the rest, yet live? and himself more praysefully longer than them all? So as an ignorant swaggering Fellow threatened his Adversary to kill him if he had as many lives as Plutarcke: Did not Alexander sigh for an other Homer?  
Lastly, (if I have in honour of the History) like one holding a lighted Taper to the clear noone-shining Sun, made an Appendix, showing the Antiquity and Dignity of the Books by the said SEPTVAGINT Translated; and the Excellency of their inspired Writer, Moses; and have therein been too prolixious, pardon me, because of the Profoundity and Worthiness of the matter: So I refer you to that, and the rest; and so rest  
Yours, john Done.   

The Elenchus, or Contence of the Following Book.  

CHaracters of the Persons that were herein aiders, employing and employed. p. 1.  
Aristeus to his Brother Philocrates. p. 11.  
The Discourse that Aristeus held with King Ptolemy, for the deliverance of the jews. p. 20  
The Request of Demetrius Phalerius to King Ptolemy. p. 30.  
Tenor of the Letter of King Ptolemy, to Eleazar great Pontife of jerusalem. p. 33.  
Eleazar pontiff to King Ptolemy our most Illustrious friend. p. 38.  
The names of those which were chosen of all the Lines and Tribes of the jews to go into Egypt for the Translation of the LAW of MOSES. p. 41.  
Of the Presents sent to Eleazar, pontiff of the jews, by King Ptolomeus Philadelphus. p. 45  
Of the Vessels, Cups, and Viols of Gold. p. 55.  
Of the City of Jerusalem and Region , as it was 260. years before the Birth of our Saviour. p. 61.  
Of the Sacrificators. p. 65.  
Of the Great pontiff Eleazar. p. 67  
Of the Fortress or Castle of Jerusalem. p. 69.  
Yet ●ore of the Town. p. 71.  
Of the Region about Jerusalem, and of the Policy of the Countrypeople, or Peasants. p. 72.  
What manner of men the Translators of the LAW were. p. 79.  
Of the Answer made by Eleazar upon certain points of the LAW of MOSES. p. 91.  
Return of the Ambassadors into Alexandria with the Doctor's jews: and how the King adored the Holy Law seven times with tears in his eyes. p. 109  
Answers of the Doctor's jews to Questions propounded by King Ptolomeus Philadelphus p. 118.  
The means held by the 72. Doctors in their interpreting the Law. p. 171.  
A Discourse in way of Apology concerning the truth of this Story: Also diverse Opinions of both Ancient and Modern Authorities and Fathers, concerning the manner of the Translation. p. 181  
Lastly, an Appendix in my honour of this Ancient and Famous History, discoursing the Antiquity and Dignity of the Books, and the excellency of their inspired Writer Moses. p. 198.    


CERTAIN Praecognita, or Characters of the chief Persons mentioned in the ensuing HISTORY.  

1. Of PTOLOMEUS PHILADELPHUS.  
PTOLOMEUS second of that Name, Surnamed Philadelphus, King of Egypt, of Phoenicia, and of Cypress, son of the first Ptolomeus, son of 
a One of the Captains of Great Alexander, the third Monarch.  Lagus, began his Reign in the 271. year before the incarnation of our Lord jesus Christ.  
This Ptolomeus Philadelphus was endoctrined in the Science of good letters, by Strabo the Peripatetic: in which he became so excellent, that he was esteemed one of the most accomplished Princes of his Time: but that which was in him the most admirable, was the Bounty, Debonarity, Sweetness, and Gentleness of his Spirit, accommodated with the manners and complexions of all worthy and deserving persons.  
By this means he entered so fare and before, in the grace of all the World, that every one in his thought wished he were King: And his Father knowing his right of Succession was to be so, and rejoicing in his hopes of him, made him to be Crowned King, and devested himself of all Authority, without reserving any Power, Right, or Pre-eminence to himself, only a Superintendency over the Guard of the King his Son, glorying to be Father of such a King: For the admiration he had of his high Virtues, kindled and gave occasion between them both, of a most kind contention in mutual offices, the Son yielding to the Father, and the Father to the Son in all and by all, through instinct of Devotion and Piety, so they gave lively touches to one the other in all reduceable fitting offices, which was cause that the People conceived a great fidelity and amity towards them, so as it seemed, even the divine providence prepared this noble spirit to introduce that great good amongst Humans, as to make them participants of the Laws, and Divine illuminations wherewith God had favoured the People of the jews above all the Nations of the world. And it seemeth that even then his Almightiness made a preparative for the vocation of the Ethnics and Gentiles by communication so, of his holy Law; whereof Ptolemy was the ordained Minister, to call the Seventy Interpreters into Egypt, to Translate into the Greek Language, which then was the most traded and vulgar 
As the Latins now in Christendom.  through the whole Universe. So as I am amazed at some fanatical spirits, that hinders us from the knowledge of God, in not giving his Word in the Language of the People wheresoever, as is appertaining to every one in regard of Salvation.  
I would ask those men, what language spoke those Dames of Rome, Paula, Eustochina, Melania, Susanna, Fabiola, Demetria, Furia, Flavia, Blesilla, and others. For the institution of whom, Saint Hierome Translated many Books of Holy Scriptures out of strange tongues into Latin, which was the natural language of the said Ladies. I would also know, who was more wise or better inspired than Saint Hierome. Further, it seems they either are, or would seem to be ignorant of the institution of the Emperor justinian, who ordained, that those who song in the Temples, that they should sing high, and so intelligible, that all the people might understand them.  
But to return to Ptolemy, he undertook to erect a library in the Capital City of his Realm Alexandria, the Charge whereof he gave to Demetrius Phalerius, Prince and an Athenian Philosopher, who erected it so sumptuously, that there was not the like in all the world: and it lasted until the first War of the Romans against the Alexandrians. This King had to wife Arsinöe, to whom he caused a Statue to be raised in height 4. Cubits of one entire Stone called a Topas, the which had been given to Berince the Mother of Ptolemy, by a Prince named Philemon.   

2. Of ARISTEUS the Author of this HISTORY.  
ARISTEUS the near Kinsman and Friend of King Ptolomeus Philadelphus, is named by 
a Praesal: in Pentatauchum Mosi.  St. Hierome Ptolemy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Shield of the King, or he that definds the King with his Shield, or ●earer of the Shield Royal, which ●emes to me, that he held some such ●ace about the King his Master, as we call at this day the Great Esquire of the King's body, he was the principal Solicitor for Liberty of the jews that then were held Slaves throughout all the Dominions of Ptolemy, for he made the first request for them and obtained it. And for this cause he was sent Ambassador with Andrea Prince of the Guards belonging to the King, unto Jerusalem to deal with the Great pontiff Eleazar, who sent to the King Ptolomus six Doctors of every Tribe to go on with the Translation and Version of the holy Books of Moses.  
He writ diligently his Voyage, where he shows openly, how and by what course those 72. Interpreters behaved themselves in the say● Books. 
b justin. dialog. cum Tryphone. Irenaeus Lîb. 3. Cap. 25. Clemon. Alexandr. lib. 1. stron. Epiphanius de m●ns. et Ponditbus Euseb. preparat. lib. 8. ca 1.  Some have been of Opinion, that they Translated all the Bible: but it is more likely to many th● 
c Hieron. in questionibus Hebraicis. in Cap. 5 Ezechielis. et in Cap. 2 Michiae. josephi praefat. in Antiquit. et lib. 12. Antiquit. Cap. 13. Philo. de. ●●●a Mosis 〈◊〉. 2.  they Translated but the five Books, that is, Genesis, Exodus, Leviticus Numbers, and Deuteronomy, which they call the Pentaleucke, which ● the Law of Moses: for Aristeus speaks but of the Law of Moses, and it is not likely that they touched the Books Historical, nor the Prophets; for if it had been so, Aristeus would not thereof have been silent.  
Moreover, that which they Translated, was finished in the space of 72. days, which is about two Months and a half, and that's a Time too small, and therefore impossible to Translate all the Old Testament. Nevertheless I am not ignorant, that there was a Turning of other Books of the Bible, that go by the Name of the Seventy two Interpreters. But I am persuaded that they were not then done in Egypt, unless that after they were returned to Jerusalem, they Translated the rest of the Holy Books: although both in that and other Opinions, I submit me to the deliberation of the Church, from which I will not stray. But however, this Translation was manifestly Miraculous: which is sufficiently showed by that our Lord jesus Christ and his Apostles in allegations of the Law useth the Version of these Seventie two Interpreters, I have spoken these few words of Aristeus, to the end the Reader shall not think that this is that Aristeus Proconensis, that could be invisible when he listed, making folks believe that he could dye and rise again when he would, of whom speaks Suidas, Herodotus, Pliny, and Plutarch in the life of Romulus.   

3. Of ELEAZAR the Great pontiff of the jews.  
ELEAZAR of whom Aristeus makes mention, was brother of Simon surnamed the Just: He after the decease of his Brother Simon, in the year of the reign of Ptolemy 
Ptolomeus Laegus.  first of that Name 35. was made Chief of the Synagogue of the jews, by reason that Onias, Son of Simon his Brother, was uncapable of succeeding in his Father's place, as being under age. This Eleazar therefore received the Honour, that in his Time the Holy Translation of the Law was made by the Seventy two Doctors that he sent to Ptolomeus second of that Name, King of Egypt, as Aristeus hath left by writing.   

4. Of DEMETRIUS PHALERIUS.  
DEMETRIUS PHALERIUS was an Athenian Orator and Philosopher, as Cicero notes in the first Book of his Offices, calling him a subtle and sharp Disputant, and in the rest an Orator little vehement. He had been Disciple of Theophrastus, he was a man of such Knowledge, excellent Carriage, that foreign Kings had him in admiration, and drew him to their Service, even Cassander King of Macedon. And for this Reputation the Athenians gave him the Principality of the City and Commonweal, in which he was Ten years in great prosperity: But some of the Citizens having conceived malice against him, chased and threw him out of his estate, and then he was honourably received of King Ptolemy of whom we speak, where he was Master of the library Royal, the Athenians having formerly raised to him 360. Statues of Marble, in despite cast them to the earth, and judged him to death as a Traitor, of which Demetrius being advertised, said, 
a At virtutem non everterunt. Diog. Laert. in vit. Demet.  The Athenians have thrown down my Statues *, but they cannot overturn my Virtue, for which they first erected those Statues. He was wont to say, that 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Diog. Laert. ibid.  Eloquence was as necessary in a Commonweal as a Sword in the Wars. He died by the biting of an Aspic, and was buried in the Region of Busina, near to Diospolis.    

NOW FOLLOWETH the History of ARISTEUS Ambassador of King PTOLOMEUS PHILADELPHUS, concerning his Voyage unto jerusalem: and the first Translation of the Holy Bible, by the seaventy two Elders.  
Written in Greeke 1900. years since.  
ARISTEUS to his brother PHILOCRATES.  
WEll knowing your Natural and good inclination (Philocrates) to have always had in great esteem the knowledge of all things, and that you have been desirous, nay covetous to understand the occurrences and passages of good achivements: I have deliberated to frame unto you by Writing, a thing not only excellent, but well deserving to be known; which unto us is happened, being sent 
Excellence of this History.  of late unto Eleazar, great pontiff of the jews.  
But because these things shallbe more facile unto you, I will first declare you the Causes by the which we were sent; and then I will come to the Progress of the Matter, so as I will fashion my Discourse to Your understanding, and that the most truly I possible can, aswell for the dignity of the Subject, as to delight your Spirit, desirous of all good Knowledges, assuring myself that man hath in him nothing more excellent and praysable, then incessantly to desire Learning, either by the means of Histories, or by the Objects of things, or by experience of Affairs themselves. For the Spirit of Man, though Rude and Childish, is greatly adorned and embellished, when from the beginning it Delighteth to Taste and Relish those most nectarine, fair, worthy, and excellent things that may conduct him by an infallible course, to follow Piety and Reason.  
WE therefore searching with great curiosity the Knowledge of Divine things, and could not attain them; not understanding the Divine Law without being interpreted and rendered into our knowing tongue, we undertook to go Ambassador unto one only Person, who amongst his Citizens and others, by debonarity and great glory was the most Honourable; and who not only did great Honour and Profit to the Citizens, with whom He conversed, but also to all the other jews, of what other place, or wheresoever.  
WE being then well informed, that they had the DIVINE LAW written in Hebrew Characters, in ●kins of Parchment, we were joyful to accept this charge given us by the King: as also that the Colonies here of the Captive jews, desired the same above all things of the World, who had been hither led● by the King's Father, who had pu● into his Obedience the City of jerusalem, and all the Country adjacent.  
BUT since we are fall'n to mak● mention of that business, it sha● not be impertinent to give you to understand the whole Discourse, tha● thereby you may have better intelligence, knowing well that it shalb● much better, more carefully to inform you how to fashion you to th● service of GOD Reverently, the● to travail yourself in the search o● men's Laws or Actions, although they may be just. Which affection you have sufficiently manifested, since from an ●le so far Remote, you are come into this Country to see in Person those things which may serve you to the adornment of your Spirit without having Respect to place whatsoever.  
I have here therefore Reduced by Writing: First, what hath seemed to me worthy of Memory, touching the Nation of the jews, as I have something understood by the Learned and Wise Priests of Egypt: to the end that by this means, I may aid and increase, by some means Your knowledge: For one ought to have in Remembrance the good they have received from persons; and especially to those to show all gratitude who appertain unto us: And principally You, that have knowledge of Virtue, drawing from your Brother, not only Resemblance, Proximity of blood, and Lineage, which may thrust on with the same impetuosity of Courage, to attain the Honour, Glory, and Beauty of Virtue; assuring myself that neither the admiration of Gold, or Riches: neither the appearance of things more precious, serve to nothing but vainglory; neither will yield you such fruit as we may gather from Knowledge▪ Institution, and consideration of all good Disciplines.  
For the rest, to the end that it may not seem that we exercise ostentation in being prolix in this Preface, I will reduce me to that which from my purpose hath extravagated.  
Demetrius' Phalerius master of the King's Library, giving order with the greatest care he could, to buy Books from all parts of the World: And to that end employing great numbers of Persons as Factors spread abroad in many places, who had charge to buy and Transcript them, they so doing, and that diligently, the design of the King was accomplished and executed, at leastwise in the best manner for him possible.  
For we being present, the King ask him how many thousand Volumes he had gotten together in his Bibliotheicke. He answered, that for the present he had no more than two hundred thousand, and that he 
☞  hoped erelong to have to the number of 500000. But Sir (said he) I have understood that the Laws of the jews deserves also to be Copied and Translated, and to be put in your Library: And what hinders it answered the King, that they be not? have you not all things to serve you commodiously to this purpose? Demetrius Answered, that it was needful that those Laws were Translated and Interpreted: because that the jews used the propriety of their Characters according to their Language, all otherways then the Egyptians following the disposition of their Letters, they adopting and accommodating them to the propriety of their Voice, and that they were much deceived, who held they spoke the Syrian tongue: for their fashion of speaking was fare otherways: To this the King replied, that he would write to the pontiff of the jews, to the end that all might be obtained what was requisite, to bring to effect this affair, as Demetrius pretended.  
Then it came into my spirit, that Time and occasion presented themselves for delivery of all the jews the which his Father Ptolomeus Lagus had led prisoners from judea into Egypt. For the which deliverance I had often prayed Sosibius the Tarentine, and Andrea Captain of the Guard to the King's Body. For these two Commanding in the Army had brought into obedience all that which was in Syria and Phenicia, filling all these Regions with fear and terror: and then were the jews led some Prisoners, others in manner of Colonies, in such a manner and multitude that there was brought into Egypt to the number of a 100000 men, of whom were chosen well near 30000. all men of War, who were established for the Guard of the Province.  
True it is, that before there had been sent with the Persians and other Companies that were sent against the King of Aethiopia under the Charge of Psammiticke: but all those which were there, were not of so great number as those which were led away by only Ptolomeus Lagus. For (as we have said) he addressed to Arms all those whom Age or Force showed to be proper, and all the rest of the Popular, as well Children, Old men, Women, he instituted as Colonies, determining in himself, that if at any time his men of War grew insolent, that none could surpass them in course or necessity of War, he had means to abate such their presumption by those might rise from these Colonies.  
Now then seeking the occasion to bring about the Liberty of these poor men (as I have formerly said) and having found my opportunity, I opened my desire to the King thus prosing.   

The Proposition of Aristeus to King Ptolomeus Philadelphus for the delivery of the jews.  
IT is nothing wonderful my Gracious Lord and King, if it come to pass many times, that the very affairs which we manage, notes and argues unto us contrariety, and as it were direct against us: for all the Nations of the jews have lemma ourself Law, the which we desire to be ours, not only Copied, but also Translated into the Greek language. How then suppose you to send to them about this business, when the greatest part of them is here in your Kingdom held Prisoners? Unless it may please Your Magnanimity and Worthy Nobleness to desire their Holy Books, after you have given free Liberty to those who live here in great calamity and affliction, having above all things Respect to that GOD which makes your Kingdom flourish, and You in high prosperity: who is the same GOD which hath given them that Sacred Law which we desire to have. For they worshipping the GOD which hath made and created all things, and is the very same, whose wonderful Works all Humans see and admires, though some not so clearly as others; for, (Sir) we and others Call him jupiter, and that not without reason, for it hath seemed good to our Ancestors, because by him are procreated and live all Creatures: the which also they esteem the Conductor and Governor of the whole Universe. And altough that he holds in his Domination all men mortal, nevertheless shining with Spiritual light he neither frustrates nor deceives the ●owes and Prayers of those implores his aid.  
We than ought humbly to desire that he would incline our hearts to such good affections, as to do good, and that freely to every one, and especially to deliver and free those which are in slavery and bondage: for being that Humane kind is the Work and Creation of God, who hath power to turn the heart and incline it to what part it pleaseth him. We many times and in diverse fashions desire it would please him to lead us to a perfection in goodness as the principal Ruler of hearts, understanding, and spirit.  
By this acknowledgement, I conceive a great hope to come to the Head of this business, principally, because I know God to be favourable to those that pray for things reasonable and equitable. For when men adopt themselves wholly to seek and accomplish things tending to justice and perfection of good works, God the Lord of all things conducts and addresseth their actions and affections to blessed & happy effects & ends▪  
The King then as something gained with a contented Countenance, said to Andrea, how many is there of the jews detained in Captivity? He answered in few words, more than 100000. it is a small request than said the King, Aristeus requires of us, Sosibius and some others then there present answered, it is a thing (Sir) worthy of Your Highness and Magnificence to make an agreeable present unto God by their deliverance in lieu of thankes and action of acknowledgement, being that the Governor of Heaven and Earth ha● exalted you into more Sublimi● then all your Predecessors: and it will do well, you by this make ●e manifestation of your thankes.  
The King then disposed to Banqueting 
A D●ma is 3 shilling six pen●, that is, 3. Pound ● 10. shillings th●●ea●.  and pastines in a full Feast, and assembly of his Noble, Commanded that the jews should be all searched out, and that every body of them should be rebought for the sum of 20. Drackmes by pole, and to confirm the same, that his Edicts should be made, and that herein as much speed and promtitude should be made as might possible be. And so it seemed that GOD perfitted and brought to pass our desires, for he pleased to put into the heart of the King to set at liberty, not only those that by the Army of the King his Father led Captives into Egypt, but also all others that before or since, had been carried Prisoners into Egypt, by what means soever: the sum then of those were franchise, 
〈◊〉 Talents 600 F 〈…〉 Cr●●nes.  mounted unto 400. Talents.  
Moreover, I hold it not out of purpose to ●●d you the Copy and Tenor of the Edict, by which you may understand the greatness of the Affair and ●e debonarity and facility of the King, who was moved by the Goodness of God for the salvation of many.   

❧ The Edict of King Ptolomeus Philadelphus, for the Deliverance of the jews.  
We will and command all those that followed Arms under our deceased Father, through the Country of Syria, and Phoenicia, entering into the Land of judea, and their taking the jews and leading them prisoners, having applied them to their works and service, both in Towns and fields: That they shall deliver and restore them into full Liberty: moreover we will that all the jews that either before or since have been taken and led away, in what fashion or manner soever, shall be sent frank and free: For the ransom we have ordained, that is to say, twenty drachmas for every head; the which sum, the men of War shall take upon the distribution of the staple and munition of Victuals, and the rest shall go upon the revenue of the Table to the King, or reserved: For we are duly informed that those jews were constituted and brought away prisoners against the Counsel of our deceased Father, and against all right and reason: And that by the boldness and insolence of the Men of War, they were Conducted into Egypt, and their Country wasted and desolated; when it was sufficient to have the men of War of the said Country, at their devotion, and all the Province reduced into obedience.  
Intending then to do and render right to every one Vniversally, and especially to those who receive injury under the injust domination of another. Moreover, to search diligently and particularly all things concerning right and equity, and to prefer Piety and Religion above all things.  
Our will and pleasure is, that all jews whatsoever, being bond and Slaves in this Realm, in what part soever they be found, be it in the Colonies or else where, or be it in what soever manner they were brought into our Kingdom, shall be delivered, enfranchised, and set at Liberty; for we are pleased it shallbe so done:  
And to the end that no person shall be interessed, or receive damage, we command that three days after the publication of this present Edict, every one whom it doth concern, shall bring before us their requests, containing the number of heads that every one hath set at liberty. For so it pleaseth us to have it, for the profit of Us, and our Kingdom.  
Declaring further, that the goods of those who are not obedient to this our Edict, that their shall be forfeit and Consiscate: And we give liberty to whosoever will, to accuse and bring in their contumacy or contempt of our will and pleasure.  
THIS Edict being written, perfited, and brought to the King, to know if his pleasure were, it should be Published in this manner, or that he would Correct and acknowledge it, When he perceived that these Words, viz. And those that before and since had been led Prisoners, were wanting, he inserted of his liberality and magnificence. He then made presently the money to be doubled in the sum, to his Treasurer and Officers of his Finances.  
The which distribution was dispatched in the space of seven days. And there was defrayed well near six hundred sixty thousand Talents; for there were found a great multitude of Children with their mothers, which were all set at liberty, and for every head of those, was paid by the Commandment of the King twenty Drachmas: Which was accomplished by the King, to his great liking and contentment.  
And after all was done, he commanded Demetrius by course of estate, to deliver him the denomberment of the Hebrew Volumes. For these Kings have in Custom, to comprehend all things by Edicts, and to do nothing be it never so small a business without Writing; aswell because of their Royal highness, as also that belief may more certainly be given thereto.  
Therefore to the end you may, as it were, see all before your eyes, I will here inserte the Tenor and Copy of the request made to the King, by Demetrius, and the Epistles which were sent for those that were franchised; so as one may see the multitude, and in what habit they were; and in what Arts and Professions they were different, and how they were Registered and inroled. The Exemplary of Demetrius his request to the King, was this.   

The Request of Demetrius Phalerius to the King PTOLOMEUS PHILADELPHUS.  
GReat Sir: Since it hath pleased you to give me Commandment to search in all places for all manner of Books to fill, serve, and Decorate your Library. I have thought it good and necessary we obtain and get the Books of the jews Laws, and some other we are yet short and unfurnished of, and because the said Books of the jews are Written in Hebrew Characters, proper and best known to the jews only, and therefore not yet fall'n into your Royal hands: Nevertheless, that they may be gained and ranked amongst your other Volumes, partly for the Wisdom contained in them; partly for their Sublimity and Divine height of matter they contain: Of which Poets and Historians make often mention, as very profitable to instruct to good mannets, to institute and address the Republic into the fairest shape of Government, by reason of the excellency of men therein mentioned, to the Reverence of matters therein entreated; as 
a Scripsit librum de judaeis, teste Suida.  Hecateus Abderita plainly testifieth.  
These things seriously considered, (Great King) it would do properly well, if it would please you to write to jerusalem, and to the great pontiff therein, that he would send you six men of every Tribe or Line, and that they be such as are of good parts and Condition, of venerable age, best knowing and Versed in their own Law, that being all able Translators, they may with judgement choicely elect and choose that course of expression may be consonant and Harmoniously agreeing amongst themselves. And this done (great Sir) I shall hope you will accomplish a course worthy of so excellent an intention, and at last well agreeing with your desires.  
The King having read this request, ordained Letters should be drawn and sent to Eleazar the High Priest, about this business: In the which was signified unto him the deliverance of the jews from their Captivity. With the Letter, he ordained also to be made ready, Cups, Vessels, and a Table of pure Gold, with fifty Talents of Gold, and seaventy of silver, for oblations there to be offered, with many precious jewels and stones of very great price: Commanding the Gold-workers with all speed to finish these things, and the money in Talents for the oblations to be raised incontinently. And because you shall at full understand the King's vivacity in this business, I send you here the Copy of the Letter the King Writ, whereof the Tenor is as followeth.   

King PTOLOMEUS PHILADELPHUS to ELEAZAR Chief pontiff of the jews.  
COnsidering the great Multitude of jews inhabiting within our Territories, (of whom some had been led from Jerusalem in the times that the Persians had the Domination: the others following our deceased most Honourable Lord and Father, being adjoined with him, whereof many were received into his pay and rank as his Soldiers, and men of War: whereof the most faithful and trusty were established in the most strong Forts as Garrisons, by that means to bridle the insolences of the Egyptians. We since being come to the Crown, and having singular affection to exercise Liberality and Munificence towards all persons, and in special unto the Citizens, we have franchised and set at Liberty more than a hundreth Thousand, ordaining that from our Money a just ransom should be paid to all those that held them Prisoners, valuing at a certain price and sum for every head of them, with desire to give order by reason, and to remit them into good estate and tranquillity, whom the Impetuosity, Cruelty, and Disorder of War had disturbed and diverted from Right and Equity. In which we esteem to have done a good and holy deed, as a work yielding thankes to the Great GOD for all his great benefits received from him, we make him this Offering, for having adorned and celebrated before all the World this our Kingdom with a most remarkable Peace, Tranquillity, and notable Glory.  
And those others which had been Slaves and Bondmen in our Army, we have ordained Soldiers in the Company, and them who have been found more recommendable in Faith and Fidelity, we have made them Chiefs, and most advanced in our Court.  
Further, because we desire those and all others of the Nation, spread and scattered through the Universe, to be thankful to our Favours: we have deliberated to make that your Law which is Written in Hebrew Letters, should be Translated into the Greek Language; and that our Royal Library be adorned therewith, as it is with other Books; you shall do well then as a thing to us very agreeable, and correspondent to our Design and Intention, if you elect out of every Tribe or Line of your Nation, six of the most Ancient Personages, and those shall be found of the best breeding and sufficiency, and most Authorised in the Service of the Law, and have the best Style in Writing to make for us this Translation: for so shall the Verity thereof be best and cafiliest drawn, if the Company of the Interpreters be men of mature judgement, and well exercised in the Law: well weighing that to effect well and worthily such an Interpretation and Translation: it is needful, there be Solicitude, curious Study and Meditation, which may be found in the 
Many see more than one only.  consideration of many who are more sharp, more subtle, and more cleare-seeing then of one alone.  
Moreover, we shall esteem that by th'accomplishment of so great a Work, there will redound to us great Honour and Glory.  
For this cause therefore we have sent unto you, Andrea, Chief of the Guard belonging to our Person, and Aristeus, men of Honourable place in our Court, having Commission from our part to present you with jewels for your Sacrifices, and for other uses an Hundred Talents of Silver.  
Besides, herein you shall do us contentable pleasure, and courtesy resenting Amity, if you have need of any thing, to require it of us, for we will not fail to accomplish and accommodate you therewith immediately.  
To this Epistle Eleazar made Answer in these words.   

ELIAZER pontiff: to King PTOLOMEUS PHILADELPHUS, our most illustrious Friend.  
IF you are well (Sir) and the Queen Arsinöe, and my Lady your Sister, and your Children my Lords, praised be God; for health is a thing to be desired, and thanked for, as a due unto him, which is the Giver thereof: As for us, we are in good prosperity, also lauded be the Giver.  
We have received your Letters, which brought unto Us great Contentment, by reason of your Counsel, Enterprise, and Design; as also for the love and good will you bear to us.  
Having received them, we made a great Assembly of the People, to whom by a long Discourse, having made known your Liberality towards our Nation, and demonstration of your Presents and Oblations, to the end they should understand your holy affection and Piety towards our God.  
Showing publicly the twenty Vessels and Viols of Gold, the thirty of silver, which we have sent, the five cups of Gold, with the Table of proportion, and the hundred Talents of silver, for the provision and re-eadying of the victimes and other Uses requisite to the Sacrificers: Which jewels were to us presented by Andrea one of our Princes, and Aristeus: Persons truly worthy of note, both in corporal beauty, and excellency of Behaviour and Condition, as also rare Knowledge; briefly, Lords worthy in all things of your Conversation and justice, by whom we have been fully informed of your will and intention, according with the Tenor of your Letter▪  
Wherefore we will wholly put ourselves into endeavour to accomplish your desire: For although it be a difficult thing to well bring to perfect effect; yet for the Times to come it will be an Argument of our great Confederation and Amity: For you have obliged our Citizens with a great, and as it were, an inestimable Beneficence. Whereupon we have offered to GOD the Sacrifice of Thanksgiving for You, your Sister, Children, and Friends; and the whole multitude of people hath prayed to GOD for your Prosperity, and that it will please him to address your affection in all your Acts; and that GOD the Ruler of all things, will make your Realm to flourish and increase in Peace and Glory: And that the Translation of the Sacred Law, may redound unto your Utility and Profit.  
After these Sacrifices were accomplished, all the People being to 〈…〉 we have chosen the persons 〈…〉 sort, and men of honour and of good life and Report, being six of every Tribe or Line, which we have sent to you, with the Holy Law, which was left to us, by the Inspired Writer Moses. Be it your pleasure (Sir) to return them us, after the Translation of the Books shallbe accomplished.   

These are the Names of those which were chosen from all the Lines and Tribes of the jews, for to go into Egypt, to make the first Translation of the Holy Bible, or Law of MOSES.  

Of the first Tribe.  
IOsephus, Ezechias, Zacharias,  
joannes, Ezechias, Heliseus.   

Of the second.  
judas, Simon, Somo●lus;  
Adeus, Mathias, Esch●●ias.   

Of the third.  
Neemias, josephus, Theodosius,  
Baseas, Ornias, Dacis.   

Of the fourth.  
jonathas, Auxeus, Heliseus,  
Annanias, Chebrias, Sacheus.   

Of the fifth.  
jasacus, jacobus, jesus,  
Cabateus, Simon, Levis.   

Of the sixth.  
judas, josephus, Simon,  
Zacharias, Somelns, Selemias.   

Of the seaventh.  
Sabbateus, jason, jesus,  
Theodotus, joannes, jonathas.   

The eighth.  
Theodosius, jason, jesus,  
Theodotus, joannes, jonathas.   

The ninth.  
Theophilus, Abrahamus, Arsamus  
jason, Endemias, Danielus.   

The tenth.  
Hieremias, Eleazarus, Zacharias  
Baneas, Heliseus, Datheus.   

The eleventh.  
Samuel, josephus, judas,  
joathes, Chabel, Desitheus.   

The twelfth.  
Isaelus, joannes, Theodosius,  
Arsamenus, Abiethas, Ezecelus.  
Number of all 72.   
Such was the answer to the Letters of the King.  
NOw I will declare unto you the most succinctly I possible can, the beauty and Decoration of the things we found in Jerusalem, being with Eleazar; and those also which were sent unto him: for all was wrought with singularity of manufacture, and of most exquisite beauty; the King being therein so careful and intentive to perform abundantly all that was necessary for excellency of finishing the Work, that of his own proper motion he went and came, visiting every one of the Maister-Worke-men and Goldsmiths, whom he held so close to their business, that he would not give them any leisure to deboyst themselves nor to idle sport, by no means.   

Of the Presents sentunto Eleazar pontiff of the jews, by King PTOLOMEUS PHILADELPHUS.  
And first of the Table of Gold.  
IT behoveth then, that first we describe the Table, for it was a work of admirable politure. The King desiring to show therein a Masterpiece of Work: wherefore he demanded the measure and dimension of the Table which was in the Temple of Jerusalem, and the ornaments of the same. When he knew the measure, he asked if they would receive one more great. And being answered by some of the Sacrificers and others; if there were nothing might give impediment thereby, one more great might be put there.  
The King then replied, that he intended to give one five times bigger than that was there, provided that it might not be discommodious to the Sacrificers, by a disproportionall quantity. Further, the consideration thereof ought not only to be with the receit and capacity of the place, but with much more Care the Habitude should be proper and agreeable with the Sacrifices thereon to be prepared, and that he was not without consideration, that the jews had not made that they then had in their Temple of so small quantity for poverty and want of Gold: for when it was made, they abounded in all Opulency and Riches: but that it seemed to him they had so proportioned it by some reason of perfect Dimention.  
Therefore his advice was, that things would not be well and dnely fabricated, if the Table he intended to have made, were more long or high than the other. Therefore projecting all in his Spirits which was clear and prompt to judicially weigh of all things: he gave in charge to the Goldsmiths that were most ingenious and of best spirit to finish and accomplish the business, engraven and enriched with all variety possible: willing that those which should work in the Borders, Raisings, Flowries, and Wrappings, Entortilations, and such like; should amuse themselves only for Beautifying and Decoration: and what was to be plain, should answer to the Measure and Dimention, and that in all these things they should be exquisitely careful.  
This Table was 2. Cubits large, and a Cnbit and a half in height, and think not it was covered with Plates or lame of Gold superficially, but was made all of , massy, pure, and fine Gold; round about it was a Crown of 12. fingers large, wrapped with Bars of Gold and other pretty Works in fair passages, in manner of little threads, and interlaced with little cords retiring to the Cavetills, a work very shining and polished of the three sides, for the Table was made in a Triangular form, and of every side wrought of the same fashion: so that of what side soever one were, it seemed t● be but one Frontispiece and o●● face. For if you came to contem●plate it upon one part, the plain ● the Table by the Crown wit● which it was bordered, discovered to your eyes a most resplendent Beauty even admirable, and the outward Work by the Rays and Splendour of the 2. Squares even dazzled so th● eyes, that one could scarce behold it; for the Table as we have say● was Triangular, and showed wit● one Front and the same Superfic●● on what side soever you turned.  
There was also an enrichment ● Precious stones, strung through a ●gation of Cords, and these Ston● were wrought so properly in one a●ter another, that they shown string and wreathing of such subtlety that to my thinking it was not possible to imitate the like. And those Stones were sustained and stayed by Buckles and Fermillets of Gold for more firmness, and the joints and Commissures of Squares made with so great Artifice, entrenched and in●ested the one within the other, to keep sure and conjoin all the work, that in beholding them they were scarce discernible how.  
Moreover, in the largeness of the Crown that environed the Table by the aspect above, there was an order of Stones in fashion of little Oualls that were agenced and holding together, and enfiled with little joncks of Gold, as raised the lustre: and these Ouall Stones were thick set the one with the other; and the whole Table was as it were Chained about with this thread of Oualls. A little above this Chain of chained Stones the Master Goldsmiths had laboured a Girdle of Flowers, and Tussies of all Fruits, so inter-tyed and following together so well, that by their eminent rise amongst the Bosses of Circuting Crown, you might see Grapes tied together; Ears of Corn, Dates, Apples, Olives, Roses, and many such like; amongst which many Precious Stones set and bound in Gold, in Colour, Form, true and native semblance; representing those Fruits by an Admirable Artifice. And with this Adornment was the Corinshes and Fronti-spcece of the Table enriched all about: and so was this Work of Fruits keeping order with the Ouall Stones above said.  
To all these Decorations are adjoined other burnished Works, cut into Sculpture; and in part with joncts and Verges of Gold, beautifying all the Circuit of the Table: So that the Two parts which present themselves to the sight, with the Beauty of the Crown unto the place where are the feet of the Table, one might see a like Beauty, and Daintiness of Doubling; still Lustrious what part soever of the Table were turned.  
They had made the Plate of all the Table solid and massy, of the thickness of four Fingers: to the end that they might more firmly and sixthly bind in the feet and tressles to strongly sustain it.  
These Feet were put unto the Crown without being so perceived, and were firmly joined with Buckels and resorts: in such manner that the Table might be supported and well sitting howsoever the Table were turned, and yet still shining to the eye. In the Superficies whereof was represented in a fair work the Flood Meander, running with his sinews, returns, and windings; in the Channel of which, one might see a Splendour of Precious Stones, representing his rolling waves, which Chingle was of Carbuncles, Emeralds, Agatts, and all other sorts of Precious Stones, sparkling with their native Luster.  
near to this Flood there was an interlaced Work as a Wreath of Hair, (a thing admirable to behold) showing in its aspect a Geometric Figure, made of Crystal and of Amber, and this Figure was square solid: of which all the squares were equal, and the Angles oblicke of the four sides. In this polished Figure was showed the forms of the beholders, as if in a fair Mirror. For the rest, the Ingenious hand of the Master workmen had made the feet of the Table like to Flowers-de-luce of whom the Flowers turning shell like backwards, sustained the Table; the said Flowers-de-luce thick with Leaves, sprouting up as from within: this foot was sustained and stayed in this manner.  
There was a Stone of a Carbu●ckle, of which the stretch was ● twelve fingers; having the form ● a Rock made in a Precipeece, an● had about 8. fingers of largenesse● and upon this stone was borne up a● the burden & weight of the Tress● Upon this lifts up a Lyerre or Herb● string, which twining about th● sept of a Vine, embraced him even to the top, the Grapes hanging about on all parts: In this Table were four feet like in disposition and proportion of workmanship, and of all four was lemma ourself perspective: and so well were these things accomplished and perfected, by most excellent and ingenious Manufacture, of men Inuentive and Ingenious; that not only the aspect of things true, were made as it were false and illusive to the eyes, but also one might hear the leaves rattle by stirring of a little wind moving them one against another: so were all things laboured even as it were to the Life and Natural, every thing representing a lively Image of what it was made to represent.  
More, the Tressles of the Table were movable, and to be removed on all ends; wherein there was a secret of Workmanship which could not be seen or perceived for the greatness of the work: and by the means of certain Clasps, all was to be borne together, although one could not perceive either Crevice, joint, or Closing: For the Table w●● no more than a Cubit and a half b●● in all, yet therein, and on, was gre● expense bestowed, and many Tale● employed.  
For after the King had resolved n●● to exceed the measure and greatness of that which was in Hierusale● all that he determined to lay vpo● one much greater, was employed 〈◊〉 the Decoration of this, and much more: So that all was done and accomplished most beautifully, a●● with wondrous Art, and was excellent and admirable according ● the King's wish.   

Of the Vessels, Cups, and Viols of Gold.  
THe two Cups from the base to the middle, were all cut in a scaly work; and betwixt every two scales, sowed with precious stones, the radious shine whereof, made such a reflect to the eyes, that it beat back the sight with a dazlement. The Tower of these Cups was girt with a sculpture of the flood of Meander, of the height of a Cubite; all environed and enterlased with diversity of stones, of inestimable beauty and esteem. near the flood, there was a tress of hairs of gold, with tuffes joined together from the bowl above, to the bottom, being spread in clear ways, as a net of thread. In the middle parts whereof, we● to be seen many precious stones, disposed in form and figure of a Scutcheon, amongst whom there wa● only a space or interval of four fingers; where the splendour made the grace of the Work more pleasant to the eye; upon the lips and border of the Cups, there was ● Crown interlased with Flower-de-luces', bunches of Grapes, intermixed one with another, and wreathed like Cordage, and so running all about: These Cups so accomplished with more than rich Workmanship, held more than two Mettrets.  
But the Tankards of Silver were adorned & decorated yet with much more beauty, in full work and polishment: for within they were ● resplendent, that one might see all things, more to the life, then in a mirror. And it is not possible to tell how the figures of all things were represented to the natural, by the polishment and sparkling brightness of them, which were so bright ●d shining, that if you had put one ●f the Silver Cups by one of Gold, ●en one of the Silver, and so one of ●old, and so followed this order, ●ey made an admirable show, and ●possible to be long looked upon; for ●e shine gave such a lightning from ●ne to another, and the rays pene●ating one another's lustre, that it ●en dazzled and beat back the point ●f the sight, so that no soul was a●le long to behold them: For if you ●ad turned your eyes to a Cup of ●old, they were so encountered with ●e order and splendour of the works ●ariety, and with the force of the ●ght and radiation, and would so ●lance at the point of the sight, that ●ou could hardly hold them from twinkling, so as you should be for●ed to turn them elsewhere, or not too steadfastly to behold their fulguration: And if you looked upon one of Silver, ●more great effusion of light shed all abroad: So that your eyes taken with ●dimnesse, you were not able to discern throughly the structure a● manufacture.  
For the Vessels and Viols of Go● they were wrought with such i● gone, that the middles were enriched with clusters of Grapes, the urges and lips with bunches and ● wraping of leaves of Myrrh and ● Olives', bound together in man● of a Crown, about all the mou● parts, and all set with precio● stones, according with the spa● and opportunity of the places: So ● I assure you, the Maister-worke-m● had showed their Art in imbelli●ing and ornifying every thing, w● an ambitious desire to honour th● ingene, and to exalte the magni●cence of the King: So that in all t● Treasors, neither in all the Ca●nets, or other wheresoever, w● not to be found any thing so rich, ● fair, nor so precious, as were th● Royal Works.  
For the King that had his Honour in singular recommendation, the ● had employed all ca●e and dilige● ●nd prodigally spread abroad all magnificence. For upon his own vo●ntary he came often to visit the corks, conversing and mingling ● is advice with the Maister-Golde●mithes, making them to change, ●ow this now that, according to his fantasy.  
Likewise he forbade expressly, that ●hey should not stir from their business to any place, until all were finished and accomplished, as he ●ould have it, so that all was most artificially perfected in most excellent manner, as well to give acknowledgement of his illustrious excellence and high place, as also for the ●dignity of the pontiff, which sat in ●o high a Respect, to whom these ●hings were intended.  
Surely the multitude of stones, of which some were so rare, as scarce ●knowne, yet being of marvellous greatness, amounted to the number of five Thousand: And yet for all ●that, the Workmanship was of greater esteem than all: and all being valued, it plainly appeared th● both precious stones, and curio● Workmanship, exceeded by fi● times the Gold therein imploye● both in beauty, and estimation Conclusively I esteem, that I ha● formerly Written, may yield y● some delight in knowing these Ra● and curious things, the true lo● and ingenious goodness of the Ki● therein.  
Now what follows, shall declare the Discourse of our Voyage to Eleazar: And because you may ● full understand all Circumstances, ● will describe you first the Province or City of Jerusalem, and then th● Region about it.   

Of the City of Jerusalem, and the Region about it.  
WHen we arrived near to Jerusalem, we discovered the Town situated in the Mountain, in the ●iddle of all the Province of judea, ●uing thereby a fare streaching pro●ectiue to the view. In the head of ●e Mountain is situated the Tem●e, in most goodly view and appea●nce, which truly is a fair thing ● see: About the same is a girt of ●ree Curtains of Walls raised in the ●yre, to the height of seaventy Cu●ts, and of convenient thickness in proportion to the height, which in●ironeth all the Decoration and tri●●f the Temple, with an excellent beauty and magnificent Work: T● fight of the Ports, the conexion a● evenesse of the stones, the Fro● speeces and Butrisses, the faces of ● Portals, show with a lustrious be●ty and excellency of Workman-sh● and one might plainly see, that in ● this structure, all things did m● magnificently abound, and that charge had been spared.  
Without the Temple, there ● a veil by which the Temple ● closed; round this veil was hang● travers from the magnificence of ● Portals, yielding a very pleasing s●ctacle; and Principally then, whe● little Wind rose from the Paueme● and entering within the veil, runn● from low to high, making volatu● and replies like Waves, and moou● delightfully with puffs followi● one the other, reciprocally and secessive blowing.  
Within the Temple there was ● Altar accompanied with a Chimney very Properly and conveniently bu●  to the place for the victim ●ere to be offered. The stairs to scend thereto fair and evenly disused, according with the Magnif●●nce of the place, both for comeli●sse, as also for the ease of the Sacri●ators, who were invested with garments of Limen most subtle and ●t. The forepart of the Temple ●oking to the East, turns the back ● the West, and of him are the spa●s composed and measured by fair ● mmetry, in all dimention and show beauty very excellent, and Work ● good grace.  
The flower is paved with Stones, ●e Receptacles of the Waters which ●ey shed in great quantity, in wash● the Victimes after that they have ●t their throats, are hidden in con●nient places; for in the days of ●eir Feast, many thousand of ●ctimes are offered, by means ●ereof is spent so great quantity of ●ater, that one would deem there ●nne ordinarily a great quick Foun●ne. But this is a thing yet more ●mirable, and almost unbeleevable: the greatness of the Conduits of th● Waters which are under ear● which are under ground in the Te●ple, and stretch five Stades in roun● n●●se. And to conduct these waters ● to their Receptacles, there are Pi● of Lead closed within the Wall● drawing in all parts under the Pa●ment of the Temple, by which t● waters void themselves after ●● Beasts are washed: likewise m● Spouts and openings near to ● Base of the Altar, which are ● known to all, but only to those w● serve to the Sacrifices: and by th● too the blood of the Offerings in li● manner runs and purgeth.  
We conjectured the great qu●tity of waters there shed by ●● manner. For the jews having led● to walk out of the Town m● then a League long, they shew● us a place, where we might hearer noise of the waters which ranne●der the earth, which seemed to me● be such as when one voids water ● wholeTons.   

Of the Sacrificers.  
But all the former was as nothing in respect of the Worth, Honesty, ●d Silence of the Sacrificers and their ministry. For without solicitation ●ey set themselves to their business, ●ery one according to his Estate and ●arge, without staying for any commandment: Some kindling the ●ood, others the Oil, others ●inging the Wheat-flowre; others ●e Odours Aromatic, others the ●lesh; every one showing his readi●sse with an excellent dexterity. For ●king the Calves by the thighs, al●ough they weighed more than two talents, they lifted them in the Air, ●ith an admirable facility, and not ●ore handsomely then easily; in such ●anner, that they never failed to ●lace them where they should be.  
They did the same with the F●dels of Sheep and Goats for all Offerings, and victim were to ●● without spot and fat.  
Moreover, there was a place p●pared for their rest, where they ● lay, and rose most willingly and ● ligentiy, without being called or w●ked; and so set themselves to th● business in their ranks, one after ●● other: but also with so great silen● that although they were ordinary about 700. Ministers, without reckoning a great Troop of those t●● offered the victim, yet it seem● as if they all had been but as one ma● all things were done with so great ●ty and Reverence to God.   

Of the great pontiff ELEAZAR.  
THat we had of greatest admiration amongst other things, was ●hen we saw Eleazar present him●lfe to the Sacrifices in his glory and majesty, clothed in his habit and tabes, in Pontifficat; all shining with ●e lustre of Precious stone, for to ●is Accoutrements hung all about ●ttle Bells of Gold, yielding a sweet ●armony, amongst which he had al● Garnets' of marvellous colours, ●nd all was separated with diversity ●f Flowers. Upon his Vestiment he ●ore a Girdle which girt him very ●omely: and the work was of most ●ire Colours. Under his breast hung ●at they call the Rational, which ●here there was 12. Precious stones ●f diverse colours set in Gold, in ●hich was written the Names of the princes of every Tribe which were from the beginning: and all was most resplendent in their natural, (almost beyond belief:) his head was adorned with a Royal Bonett, upon which was set a Mitre of incomparable Beauty, together drawing up the Coyfure to a Highness' Royal. From this Mitre was dependant a Plate of Gold, upon the forehead of Eleazar, covering his eyebrows; in which was Written the Name of GOD in Sacred letters, a spectacle in 
☜  truth full of great Glory and worthy of such Mystery: for with this Dress the shine and redundance was of such show and worthy dignity, that it might beget a trembling fear in those beheld him: So as this pontiff was represented to the beholder as it were a figure of God. Briefly, every thing being by us contemplated, held our spirits in a suspense and amazement through their beauty, for the manner and decoration of one thing & another drew our understandings even by force maturely to consider them.   

Of the Fortress or Castle of Jerusalem.  
FRom thence we ascended to visit the Fortress: It is Situated near to the Temple in a most fair seat, munished with many Towers made of Stones of extreme greatness. And by that we could understand and know it is the Bulwark and Propugnacle of the Temple, to the end that if there happened any Sedition, or impeteous hostile Invasion, no body should enter by force within the cloisture of the Temple which is near: and is defended by the high Walls of this Fortress, situated in a place of precipitate steepness, having his Sentinels and Munitions with Engines of War.  
This place is kept and guarded by a Garrison of lusty young Soldiers, robust and strong, which are established by all the Towers within, and are such, that for their merits to their Country, are held in worthy esteem: They have no liberty to go out of the Fortress, except upon feast-days; and then with great Solemnity only part of them, and to the re-change of Guarders, and they dare let no person in, for the Captain of the place there useth such watchful diligence wh●n he issueth, and amongst them makes such watch and diligent search, that he cannot be circumvented by any Spy, as it fell to us; for we could but two enter, and that without Arms & by great entreaties, and that only to see the Sacrifices: for he told us, and that with an oath, that all those which are of this Garrison, which are in number 500 have sworn to admit within but at most five e●s●ns at a time: Because the conservation and preservation of the Temple consists in the kee●ing of this Fort, which if it should be taken and held, the Temple had no other defence.   

Yet of the Town.  
THe greatness of the Town, by that we could judge, stretcheth in circute some forty Stades; A City certainly worthy to be regarded, both for the beauty of the Walls, and disposition of the Towers. She is comparted in fair, strait great streets▪ and those well Paved, where there is many little Lanes and Channels in opportune and convenient places: So as this City that is seated in a Mountain, with great ease one may mount and descend. Also the entries of the streets, there are cut out steps in form of Scaffolds, which one mounts by stairs as it were open Galleries, where the most eminent Persons walk more high than others, which have also means to Walk by places, which are a little low; and these banked ways (as it were) are in the most p●●cipall streets, to the end that those who bear the holy things, should not be contaminated with foulness and dirt: By which one may judge their Ancestors have wisely an● with good reason, chosen such a Place for the seat of the Town; measuring and ordaining such commodious choises in all things whatsoever.   

Of the Region about Jerusalem, and of the Policy of the Peasants or Country People.  
THis Region is spacious and fair stretching from one side towards Samaria, and the Neighbouring Idumea, which is a plain Country: On the other side, the Coasts are fair and fertile. And it is no marvel if this Region is so abounding and fertile of itself, and therefore plentiful in all good fruits; being also that it is cultivated by the industry and great care of the Country People: And it is not here, as it is commonly seen about good and great Cities, placed in good and fertile Lands, where the Peasants are idle, careless; and for the abounding pleasures and voluptuousness of Cities, despise their Labours: And as we see Youth is taken with delights and idle●nesse, and so become effeminate and stender. Which truly befell to Alexandria, a City Rich, Opulent, and Abounding in all good things: Where the Youth of the Country that used to follow Country works, staying and amusing their rough condition with these pleasures and voluptibilities, forgot their Country businesses labour, and become idle & slothful.  
And for these causes doubtless, their jewish Kings ordained that these Peasants should make no abode in the City; and that no Creature of them should dwell but in his rustic house, longer than twenty days; and that unless for great, urgent, and important reasons, because they should not lose their time. Wherefore by Statute it was ordained that all Process, and Controversies o● Law suits, should be determined i● five days, and no delay to stretch further than to the fifth day: And fo● this was Published and promulgated a Law, and the reason thereof dele●gated to the judges and Ministers o● every Region, that the Peasants should not sojourn or make abode in the Towns (as is said) because of the Demurs of their Suits, neglecting their Country business, which might cause damage and loss to the Revenues of their Prince, amoyndring & diminishing his Tributes and Due●, arising from these Labourers.  
I speak all this at large, because we were advertised hereof in Discoursing with El●azer. The Peasants therefore are very careful and diligent in their Labours and Menagery, by reason whereof in such a multitude of People, the Region is all planted with fruit Trees, abundant in Corn and all sorts of Grain in all parts: The Vineyards clothed with Vines, and it is not possible to ●ell the number of Palmtrees, Olive-trees, Figge-Trees, and besides pasturage for the raising of Cattle, which they innumerably breed up, so as they have not only a place, as it were, of choice to this purpose so commodious, but also an understanding care still to condition it so for the maintenance entertaynement of so great a multitude of people; and they have not better appointed this course for the Villages, but also that thereby they might fully furnish and beautify their Towns▪ Besides there comes abundance of Aromatic drugs, of Gold, and precious stones to them from Arabia. For this Province is exposed, as it were, a Fair or general Market, to all about them for Traffic and Commerce.  
The City is full of Tradesmen, having no want of any thing may be transported by Sea, for it is suc●coured & furnished by the nearness of the ports of Ascalon, of jaffet, o● Gaza, and of Acra. City's founded● by their Kings, for this purpose of furnishment; and those City's w● have named, are to all conuenienc● for this Town, not to be too near● off, or too fare from one the other● so as it is very easy to have all things necessary in a short time, with assu●rance of the ways to the goers an● Comers.  
The Region is watered thoroughly by the River jordan, in whom Wa●ter never fails: This flood arising from that siude of the Sun rising, en●uirons not less than sixty thousand● paces: In the best and most fertile Regions bordering this flood, hereto●fore inhabited and Conquered thos● Valiant troops of jews, which i● their times Conquered the Country, and passed this River, being in number more than six hundred thousand.  
This jordan swells and increaseth ●n the Summer, and overflows the ●Neighbouring fields like the Nile; ●ouering a great part of the ground, ●nd then falls into another River by ● Acra, disgorging themselves together into the Sea. There are many o●her Torrents which have their Original and course towards Gaza, and ● Azota; which have their serpentine ●ourses through all the whole Province.  
The force, strength, and assurance of this Region, consists in places of ●ard access and evil to come to, and ●re so naturally strong, for all the Country is environed with Mountains, Rocks, and Precipices cut ●straight down as it were by the ●plomet, In other parts, it is enclosed with Rivers, Concurrents, whereof the Valleys and the Plains is for●tified with great Ditches and Tren●ches. On the otherside, the ways are so narrow and troublesome by turnings and windings, too and again, that with great difficulty those that Travail by Land, come to the great City. They say also they we● wont in former times to drawe● metals from the Mountains of t● bordering Arabia: But since the ti● that the Persians had domination, th● Quest of metals was left off; t● charge being more than the gay● and the labour unprofitable; yet the● say this excuse was invented by t● Inhabitams● of those places, to t● end that those Earth's should not b● swallowed up in the hollowness ● the Mines, so that the Earth beei● open, passage could not be given ● Strangers in those straits.  
And so much for these things, Br●ther Philocrates, I have discouer● unto thee. Now I will declare th● which concerns the Law, and h● Interpretation and first Translation.   

What the Translators of the Holy Law were.  
THose which were chosen were very honest and virtuous men, excellent in all Knowledge, descended of Noble Parentage: and not one●y understanding in their own Iuda●cke Learning, but also passing well ●eene and exercised in the Gre●ke ●etters; for they were reserved men ●nd always ready to be employed as ●Embassadours upon occasion: For ●hich they were, as it were, purposely bred, and so proper, and able to ●udge of those things and courses as ●he case required: And were those ●hat Constructed the Public Advertisements, and gave Answers with great sufficiency touching all difficulties concerning their own Law: and ●ad marvellous promptitude, both for Orationing and giving judgements They were men clearly void of a● barbarous Incivility, but of good an● sweet Condition, and complexioned as it were to follow their prope● manner of Living and Estate in a M● diocrity and most prayseable Modesty: still striving above all things t● excel all others in Wisdom an● good Knowledges, and in these e● deavours consisted all their Study, ● steaming no other search more the● how to excel one the other in accessible graciousness, and sweetnesse● hearing and answering: so that eu●ry one of them were esteemed of ● their Tribe, as men worthy to ha● Pre-eminence and Principality f● the Virtue that was in them.  
And it is worthy the noting ● what Honour they held Eleazar, a● in what Respect he held them: F● beside that he Writ to the Ki● concerning his care of their convenient return, he recommended a● that with a loving and great desire and with a great affection these reverend Persons to Andrea; desiring by many proposes and requests, how we should with our Credits and Grace with the King, make them all fair way.  
To which we made answer, that as these things were matters of our especial charge, so we would be answerably careful to discharge ourselves, with all due care, so that we desired he would not too much trouble himself therewith; for that they should therein be absolutely free. I assure you (said he) I am therein somewhat, and not a little troubled, and not without just cause. For I know the King, a Prince so diligent, a Lover of virtuous and worthy Persons, and how industriously he seeks them; that there is no place free from his desires, when he hears where such are, that excel, or are noted for Knowledge or Prudence: And I have been advertised, that he useth to say that which is most true, that in such manner of men dwells & consists the force and defence of his Kingdom: and in especial when he hath near about his person, good store of just and prudent men, which have provident Council to give him, lest all may fall. Which I perceiue● well by those he hath pleased to sen● hither.  
And we profess in modest earnesty that we send not these persons vnto● him, to aid him in such his affairs of his Republic; but for a general● profit and an Universal good of a● his people, in which regard nothing aught to be refused, or what we w● not endure. For although the form● of well living, consists in the observation and accomplishment of the precepts and Commandments: Nevertheless it is better learned an● taught by the Knowledge and experience of the things themselves, the● in the simplicity of the Words. B● this speech and such like, we cam●●o know what great affection Eleaz● did bear to these Persons.   

Of the Answers made by ELIAZER, upon certain points of the Law of MOSES.  
IT behoveth also we touch briefly the Answers Eleazar made us, being asked by us: For knowing the jews make great curiosity & steam of the observances and diffo●nce that they put upon their meats ●d drink, according with their ●aw; and of certain Beasts they exeme unclean and infected: We ●iestioned saying, since all things are ● one and the same Creation, and ●ceiues lemma ourself substance; ●herefore it is that some are rejected ● infectious, as well to eat as to ●ndle; so that it seems the Law ●treateth more prolixively then pro●rly.  
Eleazar then answered, you kno● not (said he) what virtue and propriety, custom hath in regard ● well-living, and what mutations a● changes she brings in humane things See we not that those who conjure with the Evil, let themselves run● to a course of corruption in manne● whereby they become Wretched ● their life's after: In the contrary, th●● that custom and accost themselves with men Wise and Prudent, ● though they are yet ignorant, char● from good to better, and beco● happy and fortunate. The which o● Lawmaker considering, resolui● his ends to Piety and justice, h● not only taught us all we ought do by Words; but shown us all ● Examples, and forbidding us to ● Evil, putting before our Eyes ● causes wherefore GOD hath crea● every thing.  
First, he hath taught that G●● is One and All, by the Power whom are Coverned, and consists all things; and that He is presents ●ll places; and without Whom, Nothing can remain in its being, be it ●euer so little; and that Nothing can ●e hidden from Him, whatsoever ●en do upon Earth never so secretly, ●uen what men do and think with themselves, or what they plod and contract with another, all is to Him notorious and Naked before his Eyes. For He sees the things to come, as ●f they were present: Moreover, He with his gracious Goodness teacheth ●hat when any one intends to Work ●uill, that he may assure himself it cannot be hidden, and pretends by ●ll the Law, no other thing then to ●hew the power and strength of our good GOD.  
Being then heedful of the beginning of these things, he showeth that other people who have opinion that ●here are many Gods, are themselves more powerful than the Gods they by folly adore. For they affirm foolishly that the Images and likenesses they frame of stone, or of Wood, are the representances and forms of those who have brought someth● profitable by their inventions, to ● common use of their living; and th● they Worship, prostrating themselves upon their knees before them. ● they are out of their rightsences, a● indeed out of themselves! and if o● demand of them what is their ●uentions: they allege somethi● produced from Nature, as a thi● produced, Created, and Compos● by the foresaid Inventors, althou● such never thereto put their hands, ● which they sufficiently prove th● blind Wills and Beastiality. For it well known, that if there be question of any good invention, th● there may be found at this day person's more Learned, more subtle, a● more prompt to invent any goo● thing, than those have done, w● have been in these times long since pa● yet they are not therefore ador● as Gods, although the Sage Greeks esteemed such Inventors worthy ● Ho●our. What should I say of th● A●gyptia as and of their Neighbour which are herein more mad than the others who have brought in divine worship to bruit beasts● others unto Reptiles: which out, as it were, of common reason and all understanding, making Sacrifices to the living and dead, immolating to them victim? whereby the Wise and Prudent Lawmaker being instituted of God, in the knowledge of all things hath compared and fortified us as it were with a Trench and Palisado, and with inexpugnable Endowments, hath environed us with a Wall of Iron, to the end that being innocent in the Soul, and pure in the Body, we should not mingle ourselves in what fashion soever with other Nations, and that rejecting all follies and vain opinions, we should adore one only GOD, which hath power over and upon all Creatures.  
For this the Priests of the Egyptians, Princes of the People (although they fail in many things) name us men of GOD, and agree with us in many things▪ because other People hath not this Religion t● Adore one only God, according to the Truth as we do: For thos● give themselves over to Gurmand dising and Drunkenness, building up shadows, amusing themselves with no other things but pleasure● and belly-cheer. Of which there i● no one of us hath so much as thought but all the course of our lives is employed to the only knowledge o● Virtue and Divine ●ower, to the end we fall not into Sin, and be● not polluted by the conversation o● such people in any manner what ever.  
He hath also defended and arme● us on all sides with Purity and Honesty, not only in our Drink and Meat, but also in what we handle● touch, see, and hear; for he hath reduced and brought all things before our natural reason, even so a● all things have their being from on● Power: so as with a most profound understanding, he hath ordained the things which we ought to use, and also those we ought to abstain from. I will allege you one or two for example: to the end that if you take heed to the words and plain speech, you cannot think that Moses hath not taken such pains to ordain his Laws, because of Rats, Weasels, and such things.  
For it is necessary you understand, that he hath very well and wisely ordained all things to the Honesty of living, having regard to Purity and Cleanliness, and to the correction and amendment of manners. And as for Birds, and flying Fowls, he hath permitted us to eat ordinarily of such as are tame and are different from the others in purity and cleanness, and that live upon Grain and Seeds: as are Pigeons, Turtles, Peacocks, Partridge, Geese, and such like. And those he hath forbidden us to eat, they are wild, ravenous; living upon fl●sh and Carrion, of proud natures, inclined to ra●ine, and prey, and such as by force set upon others, and seek not their living but to the damage, hurt, and injury of the other Poultry which are gentle and tame; but those fierce ones not only assail those of their kind, but also seize upon Lambs, Kids, and euen● upon men yet living, or half dead.  
Our Law maker therefore nothing this by way of Similitude, and by a● certain way of Translation takend from the Nature of such Fowls, hath pronounced them unclean and infectious; willing to reduce and bring all things to the consideration of Purity and Cleanliness of the Soul; to the end that every one being admonished by ordinary and household examples, may understand how it behoveth to use Equity and justice, and that it is not granted to man be he n●uer so strong, powerful, proud, bold, and audacious soever, to ravish by force that of another's, nor do injury to any person, but that is convenient; he order the course of his life to the imitation of the Fowl which I have spoken of, who live by Grain, leading a gentle and peaceable life: And that it is not lawful to vex and trouble any person of our kind, nor ramp away his goods by force, as doth those Beasts he hath prohibited to eat; and not to use force in whatsoever cause which is showed by the Nature of Beasts that are not wholly deprived of Sense: You understand then the cause for which he hath forbidden us the use of the said things, that is to say, by reason of the Inclination and Nature of every Beast.  
You may therefore now well conceive how our Lawgiver Moses hath be●ne careful in all things to correct our Manners, and establish them by the things to which we are accustomed, and there to regard the Nature of bruit beasts: for where he hath licenced us eating the flesh of fourfooted beasts, who have two and the hooves cloven: is the sign and signification that we ought to part our operations into right and bounty by this compartment and sig●e●ee enjoineth us to be inventive to justice. For the which cause we are separated from other Nations: to the end we be not polluted with Sin by their frequentation and company. For many people of the Gentiles are sullied with Impiety by mixture of one with another, and not only suffer the Provinces and Cities to be spotted, infected, and dishonoured with the fin● against Nature, but are foully stained with the unclean blood of Childbearing Women, having no feeling or shame to commit Incest with their own Daughters, from which things we are wholly separated.  
Moreover, where he hath noted to us the sign of this Division, he hath also advertised us to be heedful by the same Character, being in the selfsame subject; for in all places where it is printed by their tract, it gives us mention of this Division and still admonishment to the afo●e-sayd. He hath adjoined that they should be such as chew the C●d: By which he manifestly admonisheth us to have this rumination in memory & course 
Reasons for the jews choice and diversity in Meate●.  of our Actions: for what signifieth this chewing of the Cud, but that we ought still to have in our minds a continual recordation of our lives and acts, and so by a frequent meditation the duty to which we are bound, and that we ought to do. For even as the life of the Body is entertained in still Cogitating; so is our Spirit nourished in reducing to memory her functions. And for this cause, he saith in the Scripture, Have GOD still in thy Memory and Thought, which hath made in thee such great and admirable things. If this thou truly considerest, thou shalt find it great and admirable indeed.  
For first, thou shalt behold the Architecture of the Body, the distribution, and transfusion of the Elements, the Conexion and tying of all the Members; a thing truly worthy of admiration: But it willbe more admirable, if thou takest regard to the composition of the sense, which is given to every member: If thou weighest the actions of the Understanding; if thou considerest the Invisible movings, and how in every of them there shines a vigour, and acuity of Spirit, from whence is proceeded the invention of Arts, even almost innumerable.  
Wherefore not without cause, Moses commandeth us to have in continual consideration, that all things have been established and related exemplary by the DIVINE Power and Providence; for so hath he finished and contermined every thing, according with its time and place: Recalling always into the memory the consideration of GOD the Lord Ruler and Creator of the whole Universe.  
And if we will begin with that which concerns Eating and Drinking; hath he not well and prudently commanded that we should give praises and thankes to GOD when we sit at Table? In which he hath not permitted us to device or Discourse of any thing in the world that should make us forget or deface in our memories the power and providence of GOD.  
Wherefore he hath ordained we draw upon the Doors and Ports of our houses such Inscriptions as shall move us to actions of thankes, still to renew our memories: GOD and his goodness in our thoughts, showing by a most evident sign, that all our Study ought always to bring to the memory Equity and Sincerity, and that the thought ought always to represent GOD before our eyes.  
Also he hath ordained, that not only when we sit to the Table, but 
Order of meats.  when we rise, that we praise the Works and Deeds of GOD not only with words, but also with a sober and reverend countenance: reducing into the memory the perpetual moving of the Heavens, and that this alternative and successive Nature is not only Divine, but also incomprehensible to Man; Thus to you is expounded the reason of the division, the remembrance thereof by Reminiscence, concerning the cloven of the hoof, and in Beasts their chewing of the Cud which you have propounded: assuring you that there is nothing ordained which is superfluous or improper for the understanding of● the Spirit, but by this figurative manner and use, he hath accommodated all things according to Verity.  
Also the said Lawgiver by a like figure hath admonished us from falling into Injustice and sin, by the hearing or too much relying upon our Eloquence, Prattle and leasting● which we may learn in the consideration of vild Beasts: for the Weasels are of a filthy complexion: as also Rats, and such like Creatures, which he hath forbidden us to handle or touch. For Rats they make all things foul, infectious, and hurtfully and are not only pernicious to eat, but wholly unprofitable to man in all things. And Weasels are a kind of vermin which are yet more foul, more infectious, and the most filthy and unclean of all those we can speak of. For they conceive by the ears and bring forth their little ones by the throat, which is a thing abominable in Men, when they hear any thing, receiving by the hearing any accursed folly, to utter & augment the same by their tongue and report, and to exaggerate the same by words odious and bitter. Whereof there comes many time's cause of great inconvenience, and that which of itself is foul and filthy, they fill and multiply with more great wickedness, and depravation; by all the means they may.  
Wherefore your King as we have heard say, justly makes the race of such men to be punished with Death. I think (said I then) that by such 
Calumniators, ●alse reporters, or Spies. Some Copies call them Emphanists.  you mean the Emphanists? ● for the King punisheth those without cease or mercy, by Process, by Torments and sufferings, even to infamous death. They are the same (said Eleazar) for their idleness and negligence brings nothing to Men but perdition and most dangerous ruin and destruction.  
And likewise our Law commands to do no wrong or damage to any person either by deed or word. See then how I advertise you in brief, and show you that all our actions by the Law, are addressed to justice and Equity: and that our holy Scriptures avoucheth not any thing that is evil beseeming, nor to be done impertinently and with choler: But we are commanded that in all our lives we bear ourselves towards all persons, both in all our operations, and negotiations justly and graciously, never putting out of our memories GOD the great Dominator.  
Now to whom could it seem otherwise, but that Eleazar had well and pertinently spoken of those beastly Vermin, Reptiles, and such filth, and of other Creatures also; showing thereby very properly, that all the Letter of the Law tended to no other end then to justice, and to form and well address the manners and wills of Men.  
Further, he declared concerning the oblations of Calves; ● of Sheep, and of Gores, making thereof a fair discourse: showing that it was their custom to choose such Beasts from the Folds, and from Herds of household and tame breed, to make with them their Offerings to GOD: never offering Sacrifice with wild or harmful beasts: because those which made such oblations, and them offered, should not conceive any height of heart, or be puffed up with pride of mind; but instructed by the gentle and sufferable nature of the victim, and that they should make their profit from such examples, to become humble and gentle, and to always have in their sacrificing their spirits stretched to GOD the Creator of all things.  
Hitherto Philocrates, I have framed unto you by Writing these memorable things, considering the desire you have to learn and to know: the which I have done, to the end that by this little you may understand the Majesty of the Law, the Causes and natural considerations that in it are contained, and now I will come again from what we are digressed.   

Return of the Ambassadors into Alexandria, with the Doctors of the ●ewes; and how the King adored the Holy LAW seven times with tears in his eyes.  
ELEAZAR then after the Sacrifices were accomplished, as was usual: Having chosen the Person● as is before specified, to send unto the King; he se●t him also many fair▪ Presents, which indeed were very Magnificent. When therefore we had taken le●ue, and parted from him very amiable, with his salutation▪ of Peace, and were returned into Alexandria, our arrival was incontinently showed to the King. And soon after Andrea and my Sel●e entered into the King's Hall; we making most humble Reverence, and presented to his Majesty the Letters of Eleazar. Then the King as very joyous that the success of this Voyage had succeeded so well to him, having obtained the personages ●e so much wished for, made the troop of those were there about their petitions and suits, to avoid; and commanded that the Doctor's jews should be incontinently called, sooner than they expected so to be: For the custom of the Country is, that when any Ambassadors arrive for any business they are sent about; it is not permitted that they be presented to the King, if they are not Ambassadors from Kings, or or of Signiories and excellent Commonweals, without great difficulty to have Audience, until thirty days after their Arrival, and sometime longer; according as the King shall have respect to the dignity and greatness of those which sent them.  
But the King ●a●●ng made avoidance of those he esteemed not necessary to this Entertayment; remained in the Hall, there walking until the Doctors were presented unto him to do him their Reverence.  
Who being introduced did their duties in delivering the Presents sent to the King from ELEAZAR. ● Likewise they Presented him with diverse skins of Parchment, exceeding fine, smooth, and delicate, bound to one so the other, by a binding that was fare● and excellent.  
In these Skins was the DIVINE LAW of MOSES in Letters of 
The delivery of the H●ly LAW or Sacred Books of MOSES, in Hebrew characters to King PTOLEMY.  Gold, and in the HEBREW Language; a thing truly admirable to look upon.  
As they presented them to the King sitting in his Estate: The King presently turned towards them, regarding them All, the one after the other; and then demanded of them the Books of the LAW: Then they displayed the Rolls involued in these skins of Parchment or Vellame aforesaid. Which the King seriously beholding, remained as one ravished a pretty space. Then after adored the HOLY LAW by seven times, saying these Words: We give you thankes, my Masters, and much more him that hath sent them hither, and the High GOD above all, of whom these are the Sacred Words.  
Then the said Doctors, and all those who were assistant with the King, shown great tokens of joy, with plaudities; and there fell tears of joy from the King's eyes; as we see many times, that excessive contentments will draw tears from the Eyes, especially in excellencies that are of spiritual condition and inclination.  
Then the King commanded▪ that the Skins and Books of the LAW should be returned into their place● Which done▪ he saluted them saying▪ Reason will, grave Sirs, that first I do you Honour and Reverence, because I have made you to come hither, of which I give you my hand, to the end, I assure you, that this very day shallbe to me the Day, that all the days of my life I will hold great and memorable, and shallbe Celebrated every year with feasting; because you not only come to see me; but in like sort it happened, I obtained a Sea-fight against Antigonus. Wherefore we will, that this very day you rejoice yourselves in Feasting with us.  
Incontinently he commanded the Princes should be invited: Amongst whom he did me the Honour to make me sit. Moreover, he caused to be put forth in full show, all the rich movables, wherewith the Palace Royal was, in great Feasts used to be decked: ● In like sort, he commanded, ● they should make ready Lodgings very near to the Castle, in the most sumptuous manner they could: And in like sort the King ordained, that the Feasts should be readied in most Opulent and Magnificent manner, could be possible. And then the King commanded Ni●anor his Chief Physician to bid Dorothea Controller of the House, (as from the Will and Command of his Majesty,) that he should, and that with all diligence, deliver all things necessary for every one of the Doctors, as well for their use, as for the adornment of their Lodgings, and that without failing, as from the ordinance and command of the King, which incontinently was accomplished with great celerity by many hands: As we see is conformable in great Cities, when they prepare to make great Feasts and public Banqueting, when there is chosen Commissaries which are ordained to furnish every one of that is in his charge and office: The establishments of the King who assisted in care, even himself, and his people in Truth, were 
Nature of good Officers and Subjects.  not troublesome people, grumlers at their pains taking, or unwilling to their Commanders; for they furnished with all freeness and joyfulness and with Honour, all they saw requisite and necessary, executing the commands of the King with pleasant and joyful countenances; so was the King fully served, and freely Obeyed in this, and diverse other Respects.  
For Dorothea was very liberal and Magnificent; and very careful in his charge and Office, which was chief to have in regard the Furnish for these grave and Reverend persons, not using things formerly adopted to such uses, but choice and fresh stuffs, sparing nothing was in his power.  
He assigned to every one of them his Couch of Ease, besides his Bed, with fair Ornaments, as the King had Commanded. Moreover, the King would that the half of them should be so placed and seated at the Table, that they might be face to face against him, and the others here and there from his Seat Royal; Forgetting nothing might any ways do them honour, or might serve and accommodate their very thoughts.  
After the seats of the Table were well and magnificently placed and prepared for every one; the King's command to Dorothea was, that all those that came from judeae, should have Victuals distributed, and such as they desired, according to the fashion of their Country, and ordinance of their Law; Nevertheless, that they should be furnished therein abundantly; as also for their Oblations, Vows, and Sacrifices, according to the custom of their Nation.  
After all these Ceremonies, the King prayed one of them, named Eleazar, the most aged of all those came with us, to make the Prayers. Who as he was very Venerable, being then risen from his Seat, began in this manner.  
GOD Almighty fill thee, O King, with all goodness, and give grace to thy Wife, and to thy Children, and that thy plenty may be Permanent, without alteration or change, all the course of thy Life and theirs.  
Hardly had he ended this Prayer; but there rose a bruit and exclamation of joy, with a pleasant murmur and plaudite, that lasted a pretty while.  
Thus all things being disposed and prepared to jovisance, all the Company betook themselves to make great cheer, and those who attended upon the Table, were very ready and diligent to their Offices, as the controller had ordained them: Amongst those who served at the Table, were the Children of the King, 
Custom of agypt was so.  and all the most greatest Peers and Lords.   

Answers of the Doctor jews to the Questions, propounded by King PTOLOMEUS PHILADELPHUS.  
WHen the time came, and occasion presented itself for Discourse, the King by certain pauses, began to ask them by order, and as they were placed at the Table; according to the age of every one: to him therefore that was set most highest, he made to him this Question.  

How he should maintain his Kingdom whole and safe unto the end?  
AFter the Doctor had a little studied, he answered, you shall great King dispose the estate of your Kingdom very well and wisely, if in all, and by all, you give yourself to be an Imitator of the sweetness and Debonarity of GOD: using Patience and Sufferance, raising to Honour those which are Worthy, and bringing the high and ambitious proud spirits to repentance and knowledge of themselves, by showing them Humanity, Affability, and fairness of access. To the other.   

How he might bring all things to good end justly?  
IF in all things (answered he great King) you have your eyes and thoughts bend upon your actions, taking heed to yourself: you shall do nothing which shall not be well done; and if you consider that the Sense and Reason proceeds from God, of whom we ought always to have the fear before our eyes, and before all our operations, for that is the means never to go astray. To the other.   

How he should have friends agreeable to himself?  
IF they know (Great King) that you think not of any other thing then that is good and profitable; and for the utility of the People: and that you do so, considering that the wealth that GOD gives to humane kind: he giving according to the want of the Body, sustenance, to sustain the life, health of body, and other goodness. To the other.   

How he should purchase good rep●tatation in expedition of affairs both in doing justice, and punishing offenders?  
IF you show yourself reasonable and equitable to the right of every one, and if you execute nothing against Malefactors from your absolute power and by affection, you may get knowledge; if you take into your remembrance the providence and disposition of GOD, which granteth the requests and wishes of those are worthy: and to the Malefactors and vicious, he shows that to them is hurtful, either by work and expense; or by terrors and dreams; also he chastiseth not the sins of men according as they have deserved, n●r according to his great power, but seeks their amendment sweetly using all gentle means. To the other.   

What he should do to be invincible in War?  
IF you put not your trust in the force of Arms, or in your Puissance, but that you call upon GOD incessantly for his aid, to that is your Just business, and he will address and conduct you with Counsel and designs. To the other.   

By what means he may make himself terrible to his Enemies?  
IF you be provided of good Arms, and of a strong Army, and of all furniture of warlike Engines; nevertheless that you take heed that for a time all this your preparation be as it were thrown behind you, and neglected, as if you esteemed it not; for before GOD disbands the Terror of his power, he gives a certain truce, and then he comes withal his provision to put the understanding of men in amazement, flare and dread. To the other.   

What thing may be to him most profitable and best in this life?  
THat is Great King, to have in perfect Knowledge that God is the Dominator Sovereign of all men: for we have not the power of ourselves to address our Counsels to all worthy works; but it is GOD that ruleth over all things, that leadeth and conducteth to perfection the Actions of all humane affairs. To the other.   

By what means he might save his goods without loss of any thing, and so to leave them in the same estate unto his Children?  
IF incessantly you pray to GOD, (great King) that he will give you good advice, and good understanding in that you are continually Negotiating; and that you command your Children that they boast not themselves, or grow proud either in Riches or Honour, but that they acknowledge and persuade themselves that GOD hath enlarged all that they have, and enjoy by his free benignity and liberality; and that for their part, they possess nothing which proceedeth from themselves. To the other.   

By what means He might bear patiently good and evil Fortune.  
IF you consider in yourself (great King) that all humane people are Created of GOD, under this Condition, to be afflicted with great misfortunes in the beginning, and then after to come again into prosperity, and to have well and ill alternatively. For there is no man in this World that is not subject to such alteration, or that can avoid it. But it is requisite he pray unto GOD that he will be pleased out of his free goodness to reduce all your Estate into Tranquillity.  
The King then approving this reason, said, that they all had well and pertinently answered. But after (said he) I have asked one demand yet behind, I will leave questioning, because we may return to our rejoicing, passing the rest of this day in merriment; and six days hence we will Learn that for the present we intermit. And so he put forth this Question, to the other.   

What is the end of Magnanimity.  
IT is to be content, when there happens perilous accidents, after one hath provided by good Counsel to come to the end of his affairs: For GOD giveth good success to Negotiations, that are conducted by good and profitable Counsel.  
To this answer, was made acclamations and applauses of praise, by all the Assistants. And the King turning himself towards the Philosophers which were there, in good number.  
I am (said he) of opinion, that these Men are excellently ornified in Virtue, and that they have great experience in all thing, being they have so promptly and pertinently, at the sudden answered to such high Questions, still founding their speeches always in GOD.  
Then a Philosopher named Menedemus Eretriensis answered the King in this manner: Truly Sir, considering that man is a Divine work, which one may know by the Fabric of the whole World; it is a thing well-beseeming and reasonably fitting, that we begin with GOD; and found in him all the efficacy and elegancy of our Discourse. The King approving his speech, all the Company betook them to make cheer and to jovisance; and so the Feast lasted till Night, in great pleasance and recreation.  
Upon the morrow, the Tables were disposed in the same order, and the Banquet continued. And when the occasion came to make interrogations as pretended. The King began to address his Countenance to those were in the rank of answering next to those were in the former day questioned, beginning at the eleventh, after the ten precedent.   

What is the means to well Rule or Govern a Kingdom?  
THat is first to well rule once self, and not suffer himself to be transported with pride and overweening, through the affluence of much having, and Worldly honours; and not to desire any cruel thing, or against due, by a lofty fierceness. Which if you consider of well (great King) and ponder well in your mind, esteeming all things as they justly are. You shall reckon all that you possess, as it were nothing: Think also that GOD is full of all goodness, and hath no need of any thing; which cogitation you ought to fix in your mind and Spirit, as firmly as the humane spirit can contain; and not too covetously wish the overflowing abundance of Worldly greatness and riches, to think thereby the better to R●i●ne. To the other.   

How he ought to choose the best things?  
IF you have always regard to that is just and equitable; and if you censure things unjustly and wicked to be put privation of Life; for GOD hath ordained great and abundant goodness to just men. To the other.   

How I may avoid the unrest, that many times comes to us by dreaming.  
YOu ask me, Great King, a most difficult Question, for one can give no order to things that trouble the Understanding by troublesome Dreams. For we are sometimes led by our sensuality fore coming, from either which hath been, or from the objects presenting themselves to our view. Whereby we many times think dreaming, we are sailing upon the Sea, or we are passing over Rivers, sometimes we are in earnest business, then that we fly with Wings, moving from place to place, and such like things that are even ridiculous to waking truths. Moreover, things to which we have great Appetite and desire, troubles our Fantasies by dreams.  
Wherefore (great King) I am of opinion that with all your power, and that all you say and do, let still all your intention be addressed to Piety and Holiness; to the end that persevering in that manner, you shall be environed and fortified on all parts with Virtue, and shall show yourself inviolable against all Voluptibilities. And on the other part, that you take not by force from another, that to him justly belongs; because the things of which we most entreat and most ●usie ourselves in waking, commonly appear fantastically unto us again in our dreams, led into our fantasies by our affections we had to them: but when you conduce all your affections, operations and affairs to the Butt and White of Virtue and to honest ends, then sleeping and waking you shall be at rest. To the other.   

By what means he should do nothing undecently?  
IF in all things you consider that which appertains to your Estate, and that which is in your power: to the end there escapes not from you any unworthy thing or unfitting to your high degree, neither in deed or word: Also you must consider, that all your Subjects still speak of you, judging all your acts, and censuring your courses. Further, consider 
☜  how you are exposed to flatterers, that deui●e upon your very thoughts by the diversity of your carriage and countenance, by which they will be shaping out their own ends: but in this great King, you should know well how to direct yourself: not subiecting yourself to any person that may charm you with his Siren flattery, or disguise the truth by dissimulation; for God hath endowed you with great Civility in your behaviour accompanied with gravity and readiness.  
The King then● applauded the answer with great joy, and gave leave to all the Company to go to their rest: yet preparing them all to their meeting at the Feast the day following which was ordered as the former; they being met and as before the time presenting itself for discourse: the King made this Question to the first of those that yet had not spoken.   

What is the most difficult thing to a King?  
THat is, to command himself, and not to suffer himself to be gained with Appetites and evil affections. For all Humans have a certain natural inclination whereto they many times aptly suffer themselves to be led, as their concupiscences will guide them, some to Banquets and drunkenness, other to pastimes and voluptuousness, where the greatest part of the Multitude suffer themselves to tumble: But King, that should have their thoughts more high, for they are solicited by the greatness of glory and honours to settle their actions to conquests, and to subject under their obeisance Peoples and Nations. Nevertheless this is greatly prayseable to hold a measure in all things, and to conserve carefully that which GOD hath and shall give you, and not so much as to wish for that which is out of reason, or unworthy of the high glory of your place. To the other.   

What is the means to carry no envy to any person?  
IF before all things you consider in yourself and memory, that riches, honours, and greatness are gifts of GOD to Kings, of whom no person hath true right to command. Wherefore if any would make himself participant of this glorious prerogative, he will never obtain his end, for it is a gift of GOD. To the other.   

What is that he ought to do to meprize his enemies?  
IF you become gracious and favourable towards all persons exercising Liberality without respect of Amity to any body. Likewise in that you receive from others not to show yourself unthankful to the services and good-turns you have received from them, for that is a sign of the grace of GOD. To the other.   

How he might continue in Glory and Honour?  
IF you be towards others and aboue all excellent in Liberality, and magnificient in good deeds, accompanying the same with a good grace, never will glory and honour abandon you: and it behoveth you still to pray to GOD that such virtues may perpetually assist you. To the other.   

To what Persons he should do honour?  
THey esteem commonly (Great King) that we ought to do honour to those that we especially love: but for my part I am of opinion, that one ought to do all the honour that one can to the envious, and to be towards them gracious and beneficial with all our power: to the end that by such means they may be induced and drawn to do that which is good, beneficial, and profitable; i● which we must implore the aid of GOD, who in inspireth the understanding: to the end that he may accomplish in us this perfection. To the other.   

What persons he ought to gratify?  
FAther and Mother (Great King) before all persons. For GOD hath established a great Commandment to the duty we own to our Father and Mother: giving therein but a second place to friends, the which he hath named semblable in spirit. Further I esteem it (Great King) no small happiness that you provoke all the world to love you. To the other.   

What thing is more worthy than Beauty?  
THat is Piety, for she herself is excellent Beauty above all the others, and her puissance consisteth in Charity the which is a gift of GOD, which you have, and with her you shall possess all good and all virtues. To the other.   

By what means one may recover greatness and glory lost?  
BEing (Great King) that if you be full of Clemency, Debonarity, and gracious to all the world, (which are things drawing and attracting the love of the people,) it is hard if you lose your greatness. O● the other part great preparations for Arms promiseth a great assurance, but those who fall into such accidents, it is needful than they abstain from the things that made them fall into such inconvenience: and thence forward they acquire friends, by giving themselves to exercising equity, and bearing themselves justly: for good works are gifts of GOD. To the other.   

How he should live without sorrow?  
IF you offend no body, and that you aid every one, doing justice to all the world. For from so doing one gathereth such pleasant fruits as they shall live always pleasantly. Nevertheless we ought to crave of GOD that the accidents which comes against our hope, bring us not damage, as death, sicknesses, and such like inconveniences: the which can do you no damage, if that you be full of Piety. To the other.   

What is the thing of the World worthy of the most great Glory?  
THat is, to serve GOD: not by Sacrifices, neither by oblations so much, but by purity and sincerity of Spirit: and to conform himself to the will of a simple and lively faith. Which if you do (Great King) you will imprint firmly in your heart, that all you have done, and shall do hereafter, shall be evident and discovered to all the World.  
After these things the King with a high voice, saluted them all, attributing to them great praise, and so did also the assistants: especially the Philosophers which were there present: and not without cause, for these Personages were excellent in deeds, and in words, putting always the foundations of their Answers and Opinions in GOD. This done, the King began to rejoice in this Feast and Banquet merrily.  
The day following, the Tables were covered in the same manner as before, aod all the Lords aforesaid being set to the Table, the King taking his opportunity of Devising, began to to interrogate those who followed the others in the precedent day of answering; and made this Question.   

I would know if Prudence may be taught?  
PRudence is a certain decoration and ornament to the Soul, flowing from the puissance Divine, having propriety to receive good things and to repulse the contrary. To the other.   

Which is the thing is most profitable to the health of the Soul?  
THat is Prudence, which no person can acquire or obtain unless GOD prepares his understanding to receive it. To the other.   

By what means may one sufficiently and enough yield thankes to their Father and Mother?  
IF you give them no cause of grief in the world, although there is scarce any person to be found which can so govern themselves, excepting GOD, Prince of all light, do inluminate his understanding to all the actions of Virtue. To the other.   

How he might be made covetous to hear many things?  
IF you consider (Great King) how much it is to you gainful and profitable, to know every thing Created: for by that means accommodating and comparing that which you have understood to the quality of the times present, you shall have the choice and election of that which to you shallbe most agreeable and conveniable, in which you ought always to pray unto GOD, that he willbe your succourer; for from him proceeds all the accomplishment of good works. To the other.   

What he should do, not to transgress the Laws?  
IF you know that GOD hath inspired the understanding of those who hath established the Laws, for the government and address of the life of us humans: you shall well follow the Laws. To the other.   

What profit may arise to him by Parentage?  
GReat King, if we will weigh the accidents which happen, we shall find, that when our Parents fall into any adversity, that we receive our part thereof, and are oppressed and also grieved with the greatness of their sorrow. And if there come also any prosperity and happy fortune we are glad, find content, and pleasure, in which we rejoice. And in verity, if the Parents are so well advised that they can transpose and so entreat their affairs amiably together, and that all things between them be so well linked together by astriction of firm Amity: one need not desire a life more happy, and from the same there remaineth no other or further blessing but only to pray unto GOD that he will give prosperity unto all things. To the other.   

How he might be free from all fear?  
IF your conscience be free from all know of former evil dealings, putting always GOD before your eyes, for your guide and address of all your counsels to happy and good issue. To the other.   

How he should be readily provided with right Reason and Sense at all▪ times?  
IF you seriously bethink you how ●to the importunate accidents of this humane life all the world is exposed, putting often before your eyes the admirable changes that GOD hath sent to men. How some are advanced unto riches and honours, others fettered with calamities and struck down into extreme ignominy. To the other.   

What means he should hold and follow, not to be vanquished by idleness, or by voluptuousness.  
THe same to you (Great King) is eas●e that have the Regiment of a great Kingdom; and by consequent, so the management of great affairs. So that by doing according to your estate, it is impossible that you shall have the leisure to settle seriously your fantasy upon other things, then to your affairs, which will neither promit nor permit any repose. For it is convenient therefore, you be always careful of your charge, and to pray unto GOD, that ●ee will give you the grace to omit nothing of that which concerns your function. To the other.   

By what signs he may know those that would deceive him?  
IF you take heed in yourself, what liberty every one useth in your behalf: if he hath always so 
☞  done, and if he continueth the same fashion still, so to court you according to his will: Or if he holds the same means in giving you Counsel as a custom, and if his conversation and manner of life is the same as before: And if he hath forgot nothing of that which love and observance that he owes you doth require● Briefly, if his affections and other fashions of doing are changed. GOD instruct your understanding to foresee the surplus.  
Then the King gave praise to all, naming every one by his name, wherewith all the assistants rejoiced. The next day when the King espied his opportunity in the Feast, he began to Question the others in this same manner.   

What is the most greatest negligence of the World.  
THat is not to hold an account of his Children; and not to take care for their instruction, to institute them in Virtue and good manners & behaviour. For pray we not ordinarily to GOD & not for ourselves, but also desire him that it will please him to address our Children in all goodness, and to impart to them Doctrine, and Wisdom; the which proceeds from the grace of GOD also. To the other.   

How he should come to be a lover of his Country?  
IF you persuade yourself, that it is a happy thing to live and dye in your House, and that peregrinations brings nothing but folly to the poor, and dishonour to the Rich; for most people are of opinion that they have been chased out of their Countries for some misdeed, debt, or forfeit. But to you (great King) you shall have easily that which you demand in doing well, (as you do) to all the World, for GOD will give you a good share in all your good affairs and actions. To the other.   

What one ought to do, to live agreeingly with his Wife.  
ALthough that some race of Women are deficile and troublesome, and that opinion of themselves grow obstinate in their affections: Moreover frail, by reason of the imbecility of the Sex, and subject to commit some faults; yet nevertheless it behooveth to temporize with them, and to use them for our health and commodity, contesting not with them, nor contradicting them with the Spirit of frowardness; for it is necessary to address one's life to a certain Butt or End, as the Governors and Pilots of Ships do by observing Landmarks, all which things are conducted by the order and Providence of our great GOD. To the other.   

What means he should, not to be deceived?  
IF you do all things by reason, you will not suffer yourself to be persuaded by the reports of detractors; but (as you are endowed with a very good spirit) put a difference betwixt the deeds and sayings of every one: By the means whereof you shall, so doing, that you shallbe out of the danger of being circumvented, accomplishing your desires in your designs: the which you shall project by assured judgement; nevertheless you must resolve and think that the intelligence of such business, and the effect and execution of them, is the work of the Divine puissance. To the other.   

What he should do, not to be Choleric at all.  
GReat King, if you consider that He of whom Dependeth the Life of many, is the cause of the Death of abundance of folks; when he executeth his Will with fury and choler, and it is a thing accursed to extinguish the life of many by ambition of dominations: But when the subjects conform themselves to the will of the Prince, humbly yielding and obeying: What reason hath he then to vex himself, and to enter into Choler? Moreover he must think that GOD who guideth and Governeth the Universal world, is not any way subject unto Wrath, nor heated with Choler; of whom a Prince ought to follow the benign and sweet goodness. To the other.   

What thing is that which may well be foreseen by good Counsel?  
THat is to Administer well all things, by the Rule and Discourse of Reason; and to conduct them to a certain end and design pretended; and to reject all that, which is Unprofitable, and contrary to right and reason; in such manner that discovering the Spirit by every thing, we come to the head of our affairs, by good Counsel: But GOD by his Virtue makes all counsel assured and firm; and yours principally, because you are given to the exercise of Piety. To the other.   

What is it to Philosophise?  
THat is Well and Wisely to argue and consult of all things, which present themselves and come upon one; and not to suffer one's self to ●lide along in his Appetites; to desese all follies and vanities proceeding from Covetousness and Lusts; and to be always ready to the accomplishment of good Works, by good and just measure, which to attain unto, we ought to implore the aid of GOD incessantly. To the other.   

What is the Sovereign grace of Hospitality?  
IT is to show one● self not to be ingrateful, but mensurable and equitable to all the World, redoubling with bounty the pleasure you have received from another; in such sort as you may bear the prize of Courtesy. For GOD exalteth the humble greatly, bearing great favour and love to those abate themselves to exalt and show Virtue to others. To the other.   

What are the works of most Durability?  
A Person is esteemed to do a du 〈…〉 Work, when he hath brought to pass a weighty business and worthy of Reverence; and when it is such as the Beholders durst not put their hands to it, for the difficulty and excellency of the business; and that he nevertheless suffers not any body that hath traveled therein to be unrecompensed. Likewise forgetting not to provide for those that he hath constrained to busy themselves therein of all things to them necessary. For GOD regarding all things in this world gratifieth men with Infinity of gifts, enlarging to some health of Body, and of Understanding, and many such goods. Wherefore (Great King) you in the imitation of GOD ought to give comfort to the afflicted: and to change their calamities into solace and rest, being assured that what is done by justice and equity, is of longest lasting, even perpetual. To the other.   

What is the fruit of Wisdom?  
THe fruit of Wisdom is, when we have committed nothing whereof our conscience doth not remember us knowingly; and when we have passed the course of our lives in ●●rity. For of such things (Excellent King) there is engendered in our spirits a very great contentment, and an infinite joy, with a pleasant voluptabitity. For you (Great King) you can never want hope in GOD, conducting your Reign▪ in Piety and Religion. These Answers heard all the assistants, made signs of great jovisance with an applauding approbation. Then the King provoked them graciously to drink. The morrow when all the company returned to the Table, the King asked the others in this manner.   

What means he should hold, never to be lifted up with Pride?  
YOu shall never be blown up or lifted with Pride, if you keep equally in yourself, that is to say, if in all things you have this Maxi●e imprinted in your spirit; that you which have commandment upon Men, consider you are a Man also●: thinking also with yourself that God extermineth the proud and high minded, and that he lifteth up those who   

What Counselors he ought to have near his Person?  
THose shall be your Counselors (Great King) which have beene● long exercised and versed in your affairs, and such as you know bear you great fidelity and love; & those which know to conform and accommedate themselves to your conditions: the light of GOD will discover those which are worthy of such a function. To the other.   

What is the thing is most necessary to a King?  
THe love of his Subjects; for by that means he will make a bond of indissoluable good will● To the rest, GOD accomplisheth that which one chooseth for the best. To the other.   

What is the end of a Speech or Oration, in one pleading.  
IT is, after he hath proposed your intention, persuading your cause to be good, confuting the Objections of your adverse party, and showing them to be inept, worthless and 
☞  impertinent: But the main end is to march rightly in the business in all affairs, and not to stray with ambages; for the true persuasion is a thing addressed from GOD. To the other.   

How he should accommodate himself to diverse People in one Kingdom.  
DOing and administering justice to every one equally; and by the same you shall Govern and Rule them as you list: for the rest, GOD inspireth men with power to discern the right of Kings. To the other.   

In what things are we constrained to be sorrowful?  
IN the Calamities and Adversities of our friends, and most when we see that such calamities are of long endurance, and inevitable; and when they are therewith so attached, as to make them dye: For in such griefs there is no means how we can take off our sorrow, (& there were) there is no possible hope of remedy, nor any profitable to be found against such accidents; with which all humane kind so are grieved. For to avoid wholly all mischances, is a business rather for a DIVINE power, than a Mortal. To the other.   

In what thing a man deprives himself of Glory and Honour.  
When a man becomes untractable and inaccessible, by fierceness and pride: for then vituperation comes upon him, and privation of honour follows him: for GOD, who is the Dominator of Glory, gives and takes it away, as seemeth good to him. To the other.   

What kind of men he ought most to trust.  
TO those who bear you such love, that neither Fear, nor Avarice, nor Ambition, nor Covetousness, 
☜  nor hope of Lucre, cannot at all have any power to divert them. Nevertheless, the index of this Love is not easily to be discerned; and in the same, it is needful to have Observation by long space of time, for those which being near to a King, aspires to make themselves rich, and spareth no means to pluck by his favour, great have, and are naturally traitors. But GOD conduct (Great King) your Council, that they may sufficiently show you, who are those, that perfectly love you. To the other.   

What is that which conserveth a Kingdom.  
THat is, that the King take diligent care, and give order, that those who are in Office, and have charge, commit no undue things against the profit of the people: The which you know very well to do, for (as it seemeth) GOD hath given you a spirit very excellent. To the other.   

By what means he might keep Grace and Honour?  
BY Virtue: For she is the accomplishment of all fair Works, and trips up the feet of Vice, as you (it appears) know very well how to do, by your excellent Bounty towards all persons: Which in you is a sign of the gift of GOD. To the ther.   

How in Time of War he might keep himself still in Tranquillity of Spirit?  
IF you propose in your understanding, to give order that your Lieutenants and Captains commit nothing that is Evil; but that they contend by Virtue one with another, for the proof of their virtue, and further that they have in you a perfect confidence, that you will have their Domestic affairs in a singular recommendation, if it happen that they lose their Lives for, and in your Service. By this means you shall have no Occasion to grieve you self disposing all prudently by DIVINE Clemency, which will inspire you to understand all that is good.  
King PTOLEMY receiving this Answer with great Congratulation and joy, with a cheerful Countenance, entreated them all to Drink, showing extreme contentment.  
The seaventh Day, the Feast was prepared more great and more sumptuous than it had hitherto been; because that many Ambassadors from Cities were hither Arrived. Then all being set in their Order: the King f●nding occasion to device, asked the first of those that had not yet saved their advice in this same manner.   

How he might be resolved throughly by reason, and by Arguments?  
IF you Weigh well the propositions which you shall hold, and the persons which speak, and the Subject whereof they Treat: and that you often inform yourself, and that in diverse manners, and by long intervals of time, of the estate of the abovesayd Affairs: For the Bounty of the Spirit, is an illustrate gift of GOD, by the which one may easily know and discern all things. To the other.   

Wherefore is it that many cannot Approach unto Virtue?  
BEcause Nature hath Created all Humans, subject to incontinence, and prompt to voluptuousness; from whence injustice and inequity is engendered, and Auariciousnesse grows a gathere. But the estate of Virtue which is fastened to a sublimed place, casts fare away those that by their Voluptuousness, are from her most distanced● For she commands before all things, that justice and Magnanimity shallbe Observed, the which GOD gives, and is thereof the chief. To the other.   

What is that which Kings ought to follow, above all things.  
THat is the Laws: To the end that they ruling the lives of Subjects by just and equitable Acts (as we have heard you do,) Great King you shall gain by this means immortal memory, in following the precepts and Commaundments of GOD. To the other.   

Who are those that one ought to elect for Offices and Magistracies?  
THey are those that have in hatred things unjust, and that are imitators of your affections: and that being drawn with the sweetness of praise, go incessantly after good operations to come to glory and honour, to which certainly, O Worthy King, still following Virtue you will attain: For GOD is he that crowneth with honour and glory, glorious justice. To the other.   

What persons ought one to choose for Captains?  
THose who are the most excellent in justice and Magnanimity, and that have more respect to the lives of men then to a bloody Victory: For GOD is he from whom Humans receive infinite goodness, the which you shall follow in still following the doing of so much goodness to your Subjects. To the other.   

Who is the man worthy of admiration?  
THat is he who is exuberant and abundant in glory and greatness, opulent in Riches, and sublime in Puissance: and nevertheless yields himself just and equitable to every one as we have heard, Great King, you do; and the same shall make yourself admirable to every one. For so GOD will engrave this Solicitude in your heart. To the other.   

What behoveth that he exercise himself in, when he is at leisure, thereby not to be drowned in Sloth?  
IT is necessary to put into consideration, and that with great diligence the discourse which presenteth itself to the understanding, touching the form and image how to live: which one ought to have incessantly before the eyes. Likewise to reduce into the memory, to what end, property, and virtue, were all things ordained: because in the said discourse there is fair and honest pastime conjoined with Science. For amongst little and vild things, one finds many times something that one is well pleased to choose and take; for the rest (Great King) it seems well to us GOD hath so favoured you with perfect bounty, that you will still be e●ecting all virtuous behaviour and elegance, by the honour you bear to the study of Wisdom. To the other.   

In what things ought Kings most to employ their time?  
IN the knowledge of Histories, and in reading Books which entreat of affairs that most often present themselves to him: in whom it is needful that he employ much time. It be hoveth moreover that he enquireth for those Writings that teacheth to conserve Kingdoms, and to correct the manners of men: which to accomplish with such diligence as you do, GOD will give prosperity to your designs, in which he will grant you an excellent glory fare above other Kings. To the other.   

What Persons ought one to invite to Banquets?  
ONe aught to call those which are covetous ●o learn, and those who often think how the affairs of a Kingdom ought to pass, and that know how to recount the lives of Princes: for there is nothing more pleasant, nor more delectable than such Company. For they are those that are well instituted and instructed in the beauty of Know-worth ledge, and have GOD in high reuerer●ce. The which thing it seems you do accomplish well (Great King) as one may perceive, by that wherein GOD hath sent you prosperity and happiness in all your affairs. To the other.   

Which is most profitable for the People, either to choose over them a King from a private person, or to obey a King that was Son to a King?  
THe most profitable to the People is that which is most according with Nature: For although that some King's Sons be sometimes rude to the People, nevertheless those which from private persons come to be lifted into such Sublimity and Greatness, because they have experienced Poverty, and endured calamities and laborious travails of private persons, they are more curell then bloody Tyrants, and command their Subjects by force and intolerable violence. Wherefore the Ordinance received and accustomed, and the common fashion of doing, is much more sure and much better for Regiment, that it come from the King by succession, from Father to Son as it is with you (Worthy and Great King:) for your Greatness and Excellency consisteth not so much in honours, glory, and great Domination, as in Clemency and Benignity. The which by (a gift from God) draweth and attracteth the hearts of all persons to love you. The King accepted this Answer with praise, and turned himself towards the last saying.   

What is most profitable to a Kingdom?  
THat is, to hold and contain the People in peace; and to give order that Suits and Processes of Law should be incontinently and without delay adjudged definitively for such things are executed when the Prince hateth the wicked, and showeth favour and love to good and honest men, and such as be virtuous; and that he esteems it a great thing to have saved the Life of one of his Subjects: as we have been informed, you do (Great King) that have in horror Murderers, disposing and tempering all by justice: In which you adorn to eternity the greatness of your deeds, God having inspired you with a Soul delivered from all foulness of Vice, and illustrated the same with great Virtue.  
AFter these Answers, there arose a great noise of Congratulations and Applauses with an excessive joyful acclamation, and the whole Hall was full of joyful rumour. The King than commanding silence, and taking his Cup, invited them all to drink: then addressing his Speech to the said Doctors, pronounced these words in the presence of all the Assistants. I repute this day (my Masters) to be to me very happy by your presences, for your Answers have brought to me a most great profit and instruction for the Government of myself and my Kingdom.  
This purpose ended, he ordained that to every one of the Doctors should be delivered 3. Talents of Silver, and by and by gave to every one of them a Page to wait upon them at their Table. So with great contentment to every one the Feast took end with great praise to the King's Liberality, who above all shewed● a countenance of receiving the greatest satisfaction and most joyful content.  
I Have been hitherto Philocrates, thus prolix in the recital of the businesses, which I have done, for the admiration I have had of such men and of their Wisdom: marvelling at the promptitude of their Answers, and so pertinently answering to that which was proposed to them upon the sudden: showing such Elegance in their Speech as if these Questions had been long time in premeditation: and that he who had proposed them, had thought of them long time before he demanded them: and yet their Answers were to him found so accordant as if they had about them long before consulted together. Wherefore it is no marvel that they seem admirable, not to me only, but to the Philosophers also, that were there present in the Company, and to all them were present, assuring you that such things are more harder to believe then one would imagine, in which I will not wonder, if the faith of the Readers be vanquished: For my part, what occasion have I to add dreams or falcities, seeing that all which I have Written, is to be found in the Registers of the King, where it is held the greatest crime of the World, to find falcenesse in the least thing of the World.  
I assure you then, that this Recitation is most veritable, containing the Discourse of all the things as they have passed in verity, without mixture of any error; for to this end that I might best know the truth, I have used this diligence to take out the Registers public, where we may see recited the Banquets and feasts, together with the interrogats also of the King; and the Answers which were given him, and all even Word 
It was a Custom to Register what was propounded & Answered in the Kings of Egypt's presence.  for Word; from whence I have borrowed that I have here Written. For you know it is the custom to Register and Enroll all that is done and said, every day since the hour that the King began to give Audience, unto the time the King went to bed; without omitting any thing that he did, or was said to his Majesty: A thing and coursetruely, very profitable and well instituted: For-by● that means the Acts enregistered, being read of the day preceedant, if the King hath said or done any thing that there is want either in his saying or doing, there is occasion and means of amendment.  
Therefore, after I had diligently searched the day Book of the King, I have Collected the same to you, here by Writing, as aforesaid. Knowing the great and good desire you have to know all worthy and extraordinary occurrences.    

The means holden by the 72. Doctors, in their Interpreting, or Translating the LAW.  
THree days after these Feasts and Disputes, Demetrius conducted all these Doctors towards the Sea into an Isle; and entering upon a Bank, passed a Bridge which drew towards the North, where was the place designed for this Assembly, and where they should make their Conference for their Interpretation of the LAW.  
It was a House of pleasant Situation, and in a Triumphant manner upon the Banks of the Sea, very stately and minionly deoked and trimmed: where above all commodities, there was great silence for the tranquillity of the Spirit, and repose of the understanding. Moreover there was all things neoessary for the Life, carefully provided and prepared with great convenience and ease.  
In this place Demetrius entreated them they would dispose themselves to the Interpretation of the Law, in which they began to travel, disputing, and conferring together of every thing: until they came all to one general accord and consent, to resolve in a true sense advisedly. The which done, they set down in Writing, that which was so by them composed and reduced into good order, the most learnedly, and the most eloquently that they could by the advice and counsel of all, they put it apart, that the same after might be put into the hands of Demetrius.  
Their Colloquiums and Conferences lasted from the Morning until nine of the Clock, and so rising from these Disputes, they went to take Recreation and Air for their health, after all things were sumptuously administered unto them. For D●rothea, who had the same in charge was therein so careful, that there was nothing made ready for the King's Person, but every day they had as much of the same to every single person, and he would once the day come to visit them with courtship in his own proper Person, and they sometimes to salute with reverence the King, and so return to privacy.  
Every Morning it was custom to make their prayers to GOD, after they had washed their hands in the Sea, as the jews accustomably use Lavations, so after to their readings and interpretations.  
I was so bold to ask them why they so washed their hands before they made their prayers? to which demand they made this Answer: that this washing of the hands did admonish them to do nothing wickedly, but to accomplish all things of their actions to Piety, and Sanctity: because that all the works they do with their hands might be effected according to justice, and truth, and cleanness, as we have beforesayd.  
To conclude, these Personages being in such Serenity of air, Beauty of dwelling, Tranquillity of silence, and Pleasantness of repose, and Royal entertainment, finished the work undertaken: and which is a note of marvel, (they had so expressly taken order amongst themselves) and followed it with such care and diligence, that the Interpretation of Law was fully finished in the space of 72. days. Demetriu● then seeing the Translation and Interpretation of the Law was so well and happily brought to an end, made the means that the multitude of the jews then being in Egypt, were conuccated to the place where the Work was then perfited: to whom he shown how all things had been done, beginning with all circumstances of the Enterprise, and all in the presence of the Interpreters. To the King all the Multitude attributed great praise, and gave infinite thankes, for being the mediate cause of so important a good, and a benefit of such excellency: Likewise they shared a part of the Honour to Demetrius, int●earing him to show them that favour as to have a Copy for their Princes, for to have their advice, and to deliberate upon the profit or damage might arise upon the same.  
In this sort was the Law reviewed, visited, and reknowne in the assistance of the Princes of the jews, and of the Multitude, and of the Ambassadors of Towns, upon the which spoken and proclaimed (the 72. Doctor's being present) that all was well and holily Translated, and that all was most very well so: provided that nothing thereof should be changed, and that all things should remain in the same estate without alteration of the least thing, or title of the world.  
As the Translation was thus approved of all, and the Decree made for the ratification of the same: Demetrius ● commanded that according to their custom; they should make Imprecations and Maledictions against those which should undertake or should presume to add any thing thereto, or to transfer it otherways by changing, efficacing ordering any thing whatsoever it were, unto that which was so perfectly now written. And when all was perfected and accomplished in this manner, he adjured the jews to hold, keepe● and preserve it inviolably forever: the which they promised to do with great joy and Acclamation.  
So Demetrius finding himself greatly satisfied, in himself; especially because he had been a Conductor of the Work: and that he had given to the King such contentment in the happy execution and accomplishment of his charge and of this his felicity, made great congratulations to the King. Who having after with great diligence visited this Interpretation, and considered the profundity of the Sense of the Lawmaker, which he admired with an astonished regard: he said to Demetrius, how comes it to pass that none of the Poets or Historians hath not put their hands to this Law, being that it is a thing of so high and 
☞  perfect Excellency? To which Demetrius answered, that no body never durst touch it, as well for the reverence of the same, as also that GOD hath forbidden it; so as some having presumed to attempt it, have been chastised with Divine punishment. Whereupon they have been constrained to desist from their enterprise: For as testifieth Theopompu●, which by a recital of himself saith, that presuming to transfer into his History some secrets of the Holy Law, he was afflicted more than 30. days following with a perturbation of his understanding: But calling upon GOD in the intervals and cessations of the most vehement fits of this his Malady, it was told him in his sleep, this punishment was sent him from God for having presumed to profane and falsify things Sacred. So by this Vision he was corrected, repent and recame to his good senses again.  
And said Demetrius, upon mine own knowledge, I affirm that Theodorus a Tragicke● Poet willing to usurp something from this Law therewith to enrich his Poesy, lost his sight: Nevertheless advising with himself, and concluding that this his audaciousness was the cause of his blindness, prayed to God for many days, whereby he came again to health.  
The King saying that this was wisely spoken, adored the Law: making Commandment that the Books of the same should be preserved the most curiously and carefullest that might be possible: and devising with the Interpreters benignly and graciously, prayed them that when they were in judea they would often come and see him.  
Finally, he gave order that they should be honourably returned back● and conducted into their● Country, promising them, that how oft soever, and when they pleased to return, he would entertain them as his principal friends: so honouring them with fair presents according to their merits, and commanding that all things should be made ready for the dispatch of their return, using towards them all Royal Magnificence. He gave to every one of them three rich Habiliments, and two Jalents of Gold, and an excellent Cup of the weight of a Talon. Moreover, furniture for the whole furnish of a Chamber, over and above he sent to Eleazar ten Table-beds or Couches of ease, which had the feet of Silver, and ornified with all that was necessary to the full trim of them.  
Further, he sent him a present of 30. Talents of Cilicia, that is to say, ten Robes, whereof the one was of Purple; and a fair Crown of a 100 Tunicks of Crespe, of Viols, of Basins, and two Cups of Gold for the Sacrifices. After he made entreaty to Eleazar, that when any of the said Doctors should desire rather to return to him, then to remain in Jerusalem, that he would not hinder him by any means, for he protested he made great esteem of wise men's company; and that he would spare for nothing to draw them to him. In which he should well employ his riches with Sovereign content profitably, and not in vain things, as do some prodigal Princes.  
Behold here, my Philocrates, the Present which I promised you; in which I hope, you will take more pleasure, then in reading vain Fabulous Narrations, being that you use to Whet and sharpen your understanding in the exercitation of high deeds and gests: In which you have employed much time, which hath given me occasion now to Write you more worthy and excellent, and the best that I could choose, because that betwixt us, I would kindle a kind contention, and emulation of aymiable Virtue; for the desire to have and intelligence of things more worthy to be observed, and which are the most excellent.  
The end of ARISTEUS his History.   

Proofs Concerning this HISTORY.  
FOlloweth diverse Opinions of diverse Authors▪ Ancient and Modern, concerning this Business and Translation of the LAW of MOSES. And first an Extract from the fourth Chapter of the fifth Part of the several Collections of Pietro Messie, in which there fell (saith he) an admirable and miraculous hap, viz. How the 72. Interpreters being put severally into several Cells, by the Commission of the King, without possible means to confer the one with the other, and that after they had made so separated, every one his Traduction, and being brought altogether before the King withal their Traductions; the which nevertheless were found so conform● that there was not one syllable more i● the one, then in the other: Which could not be without the especial● Grace and Operation of the Holy Ghost: As saith Saint Augustine● Ireneus, and Tertullian, who saith he had seen in his Time, and in Alexandria, the very Books Writte● by the hands of the 72. Translators who were in Hebrew and in Greek As much also, saith justin the Philosopher, in the Book of his Advertisements, that he made to the Pagans and Gentiles: Where he saith That King PTOLOMEUS, mad● to be built without the City of Alexandria, 72. Halls, to lodge severally the 72. Traductors, and there provided very Honourably for them all of all that to them was necessary: I● the which place, the said Translators● remained, without seeing the on● the other, until that such their Translations were perfectly finished. And he affirmeth also, to have seen ther● the Ruins and olde-Walls of these buidings●, which were kept as Relics and things Sacred.  
And although Saint Hierome and Ruffinus agree not in the number of the said Chambers, the matter is not great. Seeing that according to Saint Augustine, and many other Authors, every Translator made his Translation a part, without conference with the other, yet all the Traductions found conform.  
And truly, how ever, when it is duly considered, it appears a great Mystery, and may be held for a great Miracle this conformity of style and of Order, to Translate a thing so ●ong and so divers, although all the Translators had been together, and that they had begun this Work at this time.  
For we see that it is enough to accord two men in one only point, when they are to mix some thing together.  
After the Translation was finished, the jews that remained in Egypt, and which had been Versed in their LAW, recommended to the King, this Holy Writing; wherewith the King was right well content. And for certain, according to josephus, and Eusebius; King PTOLEMY was astonished at the Holy Scriptures, and ravishingly taken with their Mysteries: That he demanded of Demetrius Phalerius (who had the charge of his Library) saying how comes it that Lyourgus, Solon, and other Lawgivers', are so silent of the Law of the jews?  
To whom Demetrius answered saying (Sir) this LAW as you may sufficiently see, comes from GOD so that no Lawgiver durst be so hardy to touch it, or take from it any Tract: For even Theopompus was strucken by the Divine Hand with perturbation of his Sense, and with a Cardiacke passion, for having will to mix the Holy History of the Hebrews, by his Enriching it with eloquent Words, and Rhetorical colours.  
But after returning to GOD, and commending himself to his mercy, it was revealed to him in a Dream, that his Disaster came upon him for so attempting to embellish, and (as he thought) to enrich the Sincerity of the Holy Scriptures with dressed Words and trimmed Phrases, and to communicate it so to the Pagan, and Infidels.  
It comes also into my thought, how Theodorus a Tragic Poet suddenly lost his sight, for having taken one only passage of Holy Writ for argument of his Tragedy: but repenting him of the same, and doing penance for this forfeit, he recovered his sight as before.  
HItherto are the words of Pietr● Messie, by the which we may see the diversity of opinions that is amongst Authors, concerning this Translation of the LAW of Moses. For myself, it seemeth to me that Aristeus which was always present, and that had conduced the affair, in part meriteth that one do him the Honour to give belief to his History although some Doctors therein vary.  
Thus the Ancient Fathers of the Church are divided in their Opinions concerning the manner of this Translation. And that, three ways. Some are of opinion that the Seventy Translators were parted into several Cels. Others, that they were put two and two into a Cell. And others, that they all conversed and conferred together to make up this Translation.  
Of the first Opinion is 
a Orati●ne exhorta●o, i● ad Gent●s.  justin Martyr: who reaches, that they were parted all into several Cells, and that every one of them Translated the Scripture after the same manner, without difference so much as of a word. And this Opinion of justin Martyr hath been taken up since by 
b Iren●i lib. 3. ch. 25  Iraeneus, 
c Catc●h. 4  Cyrill, 
d S●●oma●●m lib. 1  Clemens Alexandrinus, 
e Apo●ogetici cap. 19  Tertullian, and 
f Homil. 7 in Math.  chrysostom.  
Of the second Opinion, is 
g Li●ro de M●●●u●i●●t Pondelibus.  Epiphanius; who writeth, that these Translators were put two and two into a Cell, and that every Pair or Couple of them made the very same Translation to●idem verbis: and that in all, there were just Six and thirty Copies of that Translation.  
Of the third Opinion is 
h Praefat. in Pent.  St. Hierome: who believeth that the Translators communed and conferred together, to make the Worke. Who for his Opinion, citeth not only josephus, who in the twelfth Book of his Antiquities and second Chapter, speaking of this Story, maketh no mention of any such Division and Separation into several Cells, but even this present Work of Aristeus, who in the one and twentieth Chapter of this Book, speaketh plainly, that they met and conferred every day together, till the Ninth hour.  
To reconcile these several Opinions, it is to be noted, that of all these Fathers some only, as justin Martyr, Iraenens, Clemens Alexandrinus, and Epiphanius make express mention of the Cells: the Rest speak only of a Miraculous Consent and Agreement of theirs about the same thing, as Tertullian, Chrisostome, and Saint Augustine. For it is not necessary, that what those Fathers spoke of the Miraculous Consent of the Translators, should be understood of their separation into several Cells: For it is Miraculous enough for so many men assembled together, in so short time to agree all in their Opinions, without Disputes and Delays, which are ordinary in a Multitude where there is such diversity of judgements. So that the third Opinion is not only S. Hieromes, but may be Tertullias, Chrisostomes', and Saint Augustine's too; and the most probable, and most received, questionless, it is of all the three.  
For justin Martyr, the first broacher of those Cells, it was not improbable for the jews to persuade him, those Ruins 
a Apud Alexandriam vestigia Cellularum se vidisse, narrat justinus in Oratione exhortatoria ad Gentes.  which he saw, were the Cells wherein the Translators were enclosed: because in Religious minds, the Devotion is commonly stronger than the judgement. And for Epiphanius, it is likely he took up that of the two and two to a Cell from Report and Relation, and not from his own Reading: for none besides himself ever made mention of such a business.  
Nor is it worth objecting, that 
At inquiunt Epiphanius, Aristeus legit et ●itat. Bell. lib. ●. de verb● Dei. ch. 6. Sess: At.  Epiphanius, that utters this Opinion, cities this Aristeus our Author: whereby some would conclude, that this Aristeus our Author hath either been corrupted since the time of Epiphanius, and that the mention of those Cells have been expunged: Or, that before Epiphanius his time, the true Book of Aristeus was never extant, but in it, it was, for if they pitch upon the first, and say, that Aristeus 
Cum Aristeus. E●non multo post losephus nihil tute retulerint. Hieron. in Prae●a● in Pent.  was entire and whole in Epiphanius his time, but corrupted since, they are refilled out of josephus and Eusebius, that wrote before Epiphanius, that have many things Verbatim out of Aristeus, but not a syllable of those Cels.  
But I leave the business to the judgement of the Reader, assuring that St. Hierome esteemed Aristeus worthy of belief, for he hath writ these words in the Preface of the Pentateuck of Moses his Book, viz.  
Et nescio quis primus Author Sept●uaginta Cellulas etc. i. d. I know● not who was the first that by his Dream hath built in Alexandria 72. Cells, the which were separate, and that they writ just the same syllables: for being that neither Aristeus the great Esquire of Ptolemy, nor josephus, that was long time after, make any mention: but say the Interpreters were assembled together in a Hall, and there conferred together, and Prophesied not: for it is one thing to be a Prophet, and another to be an Interpreter: For in the one the spirit foretells things to come, in the other the copious abundance of the tongue and the Knowledge, translates that he understands: hitherto Saint Hierome.  
But be this difference as it it will to please Miracle-lovers; it greatly matters not: for ceraine it is, that all Grave Testimonies and Authors which have toveht hereat, say there was such a Ptolomeus Philadelphus, such a Library: For as Philo the jew saith, jesus the Son of Sirach, one inserted into the Geneology of Christ, & Prince and Captain of the Children of Israel in the time of P●olomeus Philadelphus' King of Egypt, came to Alexandria a City of Egypt, where he gathered out of that flourishing Library his Book of Ecclesiasticus, as Bees from diverse Flowers gather sweet Honey.  
And Strabo saith, speaking of the Beauty of the City Alexandria, that Ptolomeus Philadelphus was so great a lover of Learning, that he erected a Library containing 400000. Books; the Fame whereof being published through the World, many people of diverse Nations resorted thither to see it.  
And how Eleazar High priest of the jews at the request of P●olomeus sent 72. Interpreters to Translate the Bible out of Hebrew into Greek, which was as josephus observeth in 
An Abstract of the whole History out of o●ephus.  the third year of his Reign before Christ 260. in recompense of which courtesy he sent to be dedicated in the Temple of Jerusalem a Table of Gold richly adorned with Carbuncles, Smaragdes, and other precious Stones. Two stately Cups, and Thirty Bowls of pure Gold, as it appeareth in josephus Lib. Antiq. 12. The Academy continued there till after Christ's time, as you may read Acts 6, But the Library was consumed 47. years before Christ, and the City greatly defaced.  
For julius Caesar at that time making War upon Pompey the younger, who continued with his Sister Cleopatra in this City, caused the King's Navy to be set on fire, and the Library standing near to it, the flame took hold of it and burned it down to the ground with all that was in it, and so was the end of that their Sacred Volume by this Disaster. Whereof this History (which I have done into English for your ease) shows its first passage into that place and consumption: But this Story of ARISTEUS hath over-dured those flames. Which I thus commend to your Christian View, desiring pardon in that, I have no● done so well as I would, but I have followed my Author, as near as I could.   

A short Discourse of the Antiquity and Dignity of the Sacred Books, and Excellency of their inspired Writer, the Prophet MOSES.  By the English Translator. 
AS the true GOD is the Ancient of Days and Times; so it pleased Him that His perpetual HISTORY contained in Holy Scriptures, should excel in Antiquity of time, all other Histories and Writings of the World, that can be found; the Writings of the Pagans and Nations, being all under these and long after, and that only of MOSES the subject of this former History, contains the account of years justly from the Creation and beginning of the World, even unto the coming of the promised Redeemer. A reckoning (I say) so just and certain, that there is no such to be found.  
For to come to the Time wherein the Prophet of GOD, MOSES the first Writer of Holy Writ, began to Write manifestly under the Lord of Heaven and Earth; we may gather, and without prejudice, of all that then could be done: as by a passage amongst many other places we read of in the 17. Chapter of the Book of Exodus, where it is said, GOD Commanded him to Write; and that in the same year the people of Israel issued out of Egypt, which was from the Creation of the World 2513. upon which we may advertise ourselves, that the years are Calculated according to Verity of the said Scriptures, by the Faithful Servants of GOD, which have happily travailed therein.  
And therefore we need not rest upon the calculation of Histories, Annals, and humane Chronicles, or other Writers that have not entirely followed Holy Scriptures, who are discordant amongst themselves, and many times directly opposite to one another's times.  
Therefore if we diligently search all Antiquities and Writings of men, of all Nations that have any appearance of certain time, wherein those Writings were made, and after confer those times with the things recited and enregistered by the Holy Prophet MOSES, and the time wherein he Writ them: we shall see manifestly the Excellency and Antiquity that he is herein above all men: For the Fables and disguisments of profane Poets, Greeks' and Latins, which all came long time after MOSES: Amongst them (I say) we shall see no other but manifest Dreams, Lies; and amongst other things noteable, some corruptions of the Sacred Scriptures long before Written, of which they having heard some inkling, and received it as from hand to hand, or drawn it from his Writings, or heard it recounted by the Father to the Son, and they from their Ancestors, which were the Children and Successors of the three Sons of No, who was the second Father of humane kind, and restorer of the Nations of all the World, all issuing from his Posterity, after the universal Flood.  
His three Sonn●●, (as Holy Scripture hath acquainted us with,) were Sem, Cham, and japhet, of whom are descended all the Earth: And this before spoken, is easily and sufficiently discovered in the Writings of the said Pagans, by the proper names of the said Children of No, and of their Successors, which of long time before these writings and profane Histories, had been named by MOSES.  
For the Pagans testify tha● the people had made of these Ancient Father, Idols, and gods: As of japhet, japetus, they drew javan, janus, and jon; and because they were names held in the Hebrew Letters, or value of them; they accommodated them to their tongues and letters, and to make them more easy and glib in their accustomed pronounciation, came near, but with alteration.  
And if we will go more high, and weigh the old Times of the first Age, which preceded the Flood, as we have it from that only History of MOSES in the Holy Bible: we shall easily perceive that the Pagan Poets and Writers have received, even the Ancient names, and mingled them amongst their Fables and Dreams, and drawn them from the Holy Scriptures.  
And so it shall appear plainly that their false god Vulcan is not very hard to unmask, that he was a mortal man, and one of the Sons of the other Lamech, the prime Bigamist and corrupter of Marriage; who descended of that accursed Race of Cain: And this appears by the faculty of this Vulcan, which was a Smith or forger of Armour: And MOSES declares him so, and by his name too, for he is by him called Thu-vulcain; and every one any thing skilled in the Hebrew, knows, that if they leave the first letter, which is servile, and put to form the name, according to the manner of the Hebrews, it will appear mere Vulcain; for their letter ב. B. having not a prick in him, is pronounced as our v consonant.  
And for the name of Vulcains wife by MOSES called Nehama, which signifieth fair in their language, or as speaks the Latins Venusta: It is a plain course to discover vain beauty, or their so much celebrated unchaste and wanton Venus. A goodly Race and fair family of that accursed murderer Caine.  
And here may we see some of the proper gods and Idols of the poor Pagans, amongst that Anthil of such other ill stolen names, unhandsomely fetched from the Holy Scriptures, with and by the subtlety of the Devil; to the end that a wicked troop of execrable giants, violent oppressors of men, Thiefs, and Adulterous desperates, shaken off and damned by the Word of GOD. Of whom the first Apostate and liar Satan, made his counterfeit gods and Idols, the old Serpent expert and knowing in all malice, that there was no better way for him to muffle and blind humane judgement, from the knowledge of the true GOD, at first engraven in the Souls of men, but by this counterfeit device with Posterity.  
But to pass further in our begun purpose, touching the fabulous writings of the Pagan Poets, we shall find that their Discourse in the best we can of it, is but corruptions of the Truth, in the Holy Scriptures of GOD, or things therein revealed: turned by them into dreams, and profane Narrations: As we may see in that they writ of the Creation of the world, and government of the same, of the Divine virtue that 
Ouid. 1. de Me●●. Virgil. 6. de Aeneid. Virgil Eglog. ●● 5.  sustains and interiorly nourisheth all things; of the consummation of Heaven and Earth with fire at the last day: and also of the restoration of the World, and of all things in such good order for all so many confusions, proceeding from sin. All which things they might obtain, and by some dark means draw from the Books of Holy Scripture and sacred Prophets Translated out of Hebrew into other Languages, or understand some thing by means of the dispersion 
josephus' antiq.  of the People of Israel spread through all the Provinces of the Roman Empire, and through all the Quarters of the World. For the jews had for the most part leave in all places to hold their Synagogues, and to have public Lectures of 
Act. 18. 20  their Law and Prophets: When these Poets, flatterers of men, turned all that spoken of the Person of Christ, the promised Redeemer, & that then was expected; falsely to apply the● by flattery to their Princes, false-gods 
Virgil. A●●erd.  and Idols.  
But let us leave all those jugglers and Liars that durst be so profanely bold, to corrupt the pure Verity of God's Word, and speak we of the Gentiles Writings, how long they came after Moses, and Writ since he: and that even they have given Testimony to him and his Divine Writings, which may at least suffice to convince all Contradictors, that Moses was in Nature, and before them all. We understanding that his reckoning is a perpetual following all the years since the Creation of the World even unto his time, as it is easy to gather by his Books, and his account of the years, and lives of the first Fathers from Adam unto the Patriarch Abraham, and after from his Successors, as from Father to Son, to wit; Isaac, jacob, Levi, Caath, Amram, and then Aaron, and Moses himself, Children of the said Amram: And that he had express charge to Write for the very last, the year since the creation of the World 2513. and of his life the 80. year, and hath continued his Holy Stories even to the year of his Death, and of the world 2553.  
Now since that time, GOD hath always so provided for the advancement of his Glory, and the edification of his Church, that the perpetual History of her, and the certain account of the years of the World, hath been continued and still put in Writing by his Prophets.  
As it is to be seen in the Holy Books that treat and contain the Government of joshua, and the judges: then to Samuel and the Kings of the People, unto the transmigration into Babylon, and of other Governors which have succeeded them, after their return from thence.  
And finally, the Prophet Daniel hath declared the rest of the time, that is, The 490. years since the said Deliverance of the jews and return from Babylon, by the means of Cyrus' 
Daniel 9  King of Persia, even to the Death and Resurrection of Christ the Redeemer promised to the holy Fathers, which is our Lord jesus the eternal Son of God, true God, and true Man; who appeared living after his 
Luk 24. 1 Cor. 15.  Death and Resurrection to more than five hundred faithful Witnesses at one time, besides his other manifestations, and mounted visibly into Heaven in the year of the World 3961.  
Now if we will search all the Histories of all the Nations of the World, of whom the Writings are arrived to our Age, the most Ancient time of which they make mention, shallbe of their Antique destruction of Troy by the Greeks'. The History whereof hath been written by Dictis of the I'll of Crect, which is the best Testimony they have for the present, and since by Homer and many others.  
And from this Destruction Diodorus Siculus, renowned amongst the Historians, began his Books; now the same according with the common judgement and Calculation of knowing men, comes only to be about 358. years before the building of Rome; the same time than fallest to be in the 16. year of the Government of Elon judge of the People of 
Iudge● 12  Israel, mentioned in the Book of judges. And the same was 316: years before the first olympiad the reckoning of the Annals of the Greeks'. So then the said Destruction of Troy falls to be only under the year of the World 2838. when therefore we shall give consent that their Writings, the most certain, whose Narrations we may best give credit vnto● Yet the Prophet Moses shallbe found much more Ancient than all the Writers of the World, what Nation soever; though they are in great number, and of whom we see yet the Old Books in these last times in their proper Tongues.  
And that he hath put his hand to the Pen, and began to Write his Divine Revelations of the Creation and Conduct of the World even to his time, and his sacred History and Prophecies touching the Church of GOD shall at least be 325 years before all other Writers, of whom there is any mention or news in the World; that is to say, in the year of the World 25●3.  
Whereupon we note even to this Present, against all those profane mockers that have disgorged that enormous blasphemy amongst others, that the World is eternal and of itself: which if it were so as they dream, and that it had no such beginning as is written by Moses, they might find then by all, and in all Languages, many Histories of infinite times, and many Chronicles of many Ages, and of old times that have preceded Moses in the account of years.  
But we see that there is no such, and that the Holy Bible is found even in the middle amongst all sorts of enemies that str●ue to destroy▪ lose, abollish, burn, and extermine from the World the Books of it, and for all thereto they had so long time: yet nevertheless they never could, nor ever shall. For we see the said Bible yet in his proper Writing and Language, and of all others of what Nation soever, the most celebrated and renowned: And if they could find any History which had been written before Moses was borne into the World, yet shall it contain their time and composition, with more years and ages, as we can gather from the Holy Scriptures even to this present year 1633. since the Nativity of Christ.  
The which account of times passed from the Creation unto this present year, shall come to amount to 5563▪ years, but such Histories neither can be found, nor ever were.  
But for Moses and his faithful Writings, even profane Authors and Histories of the Gentiles themselves have been, even as it were, divinely constrained to ●ea●e testimony, ma●ger their Calumnies, Lye●, Dreams, and Disguise, through and by the Invincible force of Truth. And so they have served for Certificates to all Nations of the venerable and well known Antiquity of him and his Holy Writs.  
For some of them have noted and writ thus, (as a thing notorious of their times) to wit, That is the East 
Trogus. justinus.  parts, and of Sy●ia itself, there had been an Abraham, an Israel, and even a joseph, who say they, was a Son of the said Israel, sold by his brethren, and led into Egypt.  
Then how he was received into the Court, and held very dear with the King, to whom he foretold the grievous and great famine, so as without the divine Counsel by him given, (whereupon the admonished King gathered up and made reservation of Corn before the time of the said Famine,) Egypt had perished.  
And finally, how his Successor Moses, and all his People issued out of Egypt, came to Mount Syna, how they consecrated the Seventh day for their Sabbaoth, or Resting day● But I will leave this Discourse though diversified from a spark of Truth that these Historians have mixed with their own devices, as propha●●e; and in which they were poorly Advertised and deceived, by the subtlety of Satan, as we may well know by conferring their Writing with the Holy Bible.  
And be it that these Scoffer● of GOD and his Holy Word, dare be so bold to say and calumniate, that MOSES and his have suppressed and abolished all praece●ent Histories, making their Writings to be before all others thereby to Authorise them the better; but we will leave those their calumnies to the judgement of any of sound sense and understanding: If that could be, or can have any place or shadow of belief amongst men of sound judgement or reasonable Discourse: for if they will put into mature consideration, the small means and contemptible quality in the world of these poor Israelites, but Shepherds and breeders of Cattle; and which is worse, people exposed to the oppressions and hard servitude under their puissant Enemies, and evil disposed Neighbours.  
Then who shall make comparison of them with great Kings and people of the Earth, Babylonians, egyptians, Syrians, Romans, and other Potentates, who with all their Authority, their Edicts, Forces, and Armies, yet had never power to abolish the Holy Books, written simply by our poor Shepherds; when they could not conserve their Royal libraries, favoured of all the World! Truly this may well put to the blush these wiselings, that show themselves fools in so speaking, and discoursing without Discourse, and will judge of things without inquiry.  
Now for the Integrity of MOSES for us Christians, we are sufficiently cleared and satisfied by the Authority 
Praise of Moses.  of the Holy Spirit of GOD. Who hath given excellent Testimony by all the Scriptures, both in the old and New Testament, of his Original and Lineage, being descended from the latter Levy, Nephew of the Holy Patriarch Abraham: Also of his miraculous conservation and Deliverance from Death and Waters; from whence he was drawn forth, and then had that name of MOSES in their language.  
Then his royal education and breeding, his Love to his afflicted people, and his Magnanimity to despise humane greatness, in preferring the just cause and sufferance of CHRIST the Redeemer then looked for, before all the Regal estate and great Treasure of Egypt.  
Moreover, his sufferance long and bitter, for the defence of right and equity, and for the deliverance of the poor afflicted: His Divine calling to the Charge and Government of his People, his Patience, Gentleness, and Perseverance with such faithfulness in the difficult execution of this weighty charge; and the singular gift of Prophecy, and of his Divine miracles so strange and supernatural, that they have been admired and celebrated of all the whole World.  
But there is one point above all● very remarkable, and which is more than sufficient to overcome humane Reason, and to show the Integrity of MOSES; which is, that if he had would, he might easily and according to the manner of men, occupied the Monarchy and Domination for his Children, and their posterity, upon all the people of Israel: And with the same, the two fertile Kingdoms, reduced under his hand, and Conquered beyond jordane. Nevertheless, he left his Son: Gersom and Eliezer, and their posterity, private men, and of most simple estate● amongst the other Levites. And the same Children remaining subject to the Sacrificers successors of A●ron and to the Magistrate and Governors of Israel.  
More, that he hath himself written and Enregistered his own proper faults; and yet more notable, those of his House; as of his Brother, Sister, and Nephews, and the redoubtable judgements of GOD's chastisements and punishments of them all.  
Of which things, all his People were witnesses, in number more than six hundred thousand Persons: And if they could have contraried him for any fals●ity, either for the present, or times to come: If he had been, I say, such, as they could have found any brack in his actions, or in his Writings, or falseness in either his Person, or any of his, in his Life, and his miracles, in his Writings or end? But in the contrary, all the Hebrews and jews which have been since that time, and are now near 3000. years since; and that are dispersed through all the World, who are in so great a number, that if they were reunited into a body of People, and into a State, their multitude should be innumerable, and might astonish the most greatest Nation of the whole Universe.  
All those, I say, have all received from their Ancient Fathers, from their Kings and Princes, and their Sacrificators and Ancestors, from Father to Son, and from hand to hand, and with an admirable consent, even in the middle of so many confusions and dissipations, have kept, and yet keep always in their Bibles, the Holy Write of MOSES, in their proper Letters, and Hebrew Tongue, as Books most True and Veritable, Sacred, and Divine: And such so Known and Acknowledged in all Nations, with the excellent Testimony, Authority, and Holiness of them: that CHRIST himself hath spoken of them: and the Prophets and Apostles also in their Writings and Allegations, I, and the most Ancient Pagans and Strangers, cannot (with sound sense) but acknowledge them.  
And so, Reader, although I have been (as I formerly said) something prolix, yet the Excellency of the Subject, forced and bound me, to be so tedious herein, to show as an illustrious Addition, the worthiness of the Books, and Divine Writings, as their Antiquity, Dignity, as also the Excellency of their Humane Writer, from the Dictate of the Most Highest: And being the matter whereof we have formerly Entreated, I held it not impertinent, though I have dealt too weakly in so worthy a Business, but refer the rest and it, to your charitable Censure.   
FINIS.