topAristeas #4
(100-138)

Chapter 4
Verses 100-138

100 πρὸς γὰρ τὴν ἐπίγνωσιν ἁπάντων ἐπὶ τὴν παρακειμένην ἄκραν τῆς πόλεως ἀναβάντες ἐθεωροῦμεν·

ἣ κεῖται μὲν ἐν ὑψηλοτάτῳ τόπῳ, πύργοις ἐξησφαλισμένη πλείοσι, μέχρι κορυφῆς εὐμήκεσι λίθοις ἀνῳκοδομημένων αὐτῶν, ὡς‎ μεταλαμβάνομεν, πρὸς φυλακὴν τῶν περὶ τὸ ἱερὸν τόπων·

100 But in order that we might gain complete information, we ascended to the summit of the neighbouring citadel and looked around us.

It is situated in a very lofty spot, and is fortified with many towers, which have been built up to the very top of immense stones, with the object, as we were informed, of guarding the temple precincts,
101 ἵνα‎, ἐὰν‎ ἐπίθεσίς τις ἢ νεωτερισμὸς ἢ πολεμίων ἔφοδος γένηται, μηθεὶς δύνηται ὁδὸν εἰς τοὺς περιβόλους ποιήσασθαι τοὺς περὶ τὸν οἶκον·

ἐπικειμένων καὶ ὀξυβελῶν ἐπὶ τῶν πύργων τῆς ἄκρας καὶ ὀργάνων ποικίλων, καὶ τοῦ τόπου κατὰ κορυφὴν ὄντος τῶν προειρημένων περιβόλων, 		101 so that if there were an attack, or an insurrection or an onslaught of the enemy, no one would be able to force an entrance within the walls that surround the temple.

On the towers of the citadel engines of war were placed and different kinds of machines, and the position was much higher than the circle of walls which I have mentioned.
102 ὡσανεὶ φυλασσομένων τῶν πύργων ὑπὸ τῶν πιστοτάτων ἀνδρῶν καὶ τῇ πατρίδι μεγάλας ἀποδείξεις δεδωκότων·

οἵτινες οὐκ‎ εἶχον ἐξουσίαν ἐξιέναι τῆς ἄκρας, εἰ μὴ‎ ταῖς ἑορταῖς, καὶ τοῦτο ἐκ μέρους, οὐδὲ εἰσοδεύειν εἴων οὐδένα. 		102 The towers were guarded too by most trusty men who had given the utmost proof of their loyalty to their country.

These men were never allowed to leave the citadel, except on feast days and then only in detachments.

nor did they permit any stranger to enter it.
103 μετὰ‎ ἀκριβείας δὲ πολλῆς εἶχον, εἰ καί τις ἐπιταγὴ γένοιτο διὰ τοῦ προκαθηγουμένου πρὸς θεωρίαν εἰσδέξασθαί τινας·

οἷον καὶ καθ’ ἡμᾶς ἐγεγόνει.

μόλις γὰρ ἀνόπλους ὄντας ἡμᾶς δύο παρεδέξαντο πρὸς τὸ κατανοῆσαι τὰ τῶν θυσιῶν. 		103 They were also very careful when any command came from the chief officer to admit any visitors to inspect the place, as our own experience taught us.

They were very reluctant to admit us – though we were but two unarmed men – to view the offering of the sacrifices.
104 ἔλεγον δὲ‎ καὶ δι’ ὅρκων πεπιστῶσθαι τὸ τοιοῦτον·

τοὺς γὰρ πάντας ὀμωμοκέναι, κατ’ ἀνάγκην {ἐπιτελουμένους} θείως τὸ κατὰ τὸν ὁρισμὸν πρᾶγμα, ὄντας πεντακοσίους μὴ‎ παραδέξασθαι πλεῖον ἀνθρώπων πέντε‎ κατὰ τὸ αὐτό·

τοῦ γὰρ ἱεροῦ τὴν πᾶσαν εἶναι φυλακὴν τὴν ἄκραν·

καὶ τὸν καταβαλλόμενον αὐτὴν τὴν προφυλακὴν τῶν εἰημένων οὕτως‎ ἠσφαλίσθαι. 		104 And they asserted that they were bound by an oath when the trust was committed to them, for they had all sworn and were bound to carry out the oath sacredly to the letter, that though they were five hundred in number they would not permit more than five men to enter at one time.

The citadel was the special protection of the temple and its founder had fortified it so strongly that it might efficiently protect it.
105 τῆς‎ δὲ πόλεώς ἐστι τὸ χύμα συμμέτρως ἔχον, οἷον τεσσαράκοντα σταδίων ὄντος τοῦ περιβόλου, καθόσον εἰκάσαι δυνατόν.

ἔχει δὲ τὴν τῶν πύργων θέσιν θεατροειδῆ, καὶ φαινομένων διόδων – τῶν‎ ὑποκειμένων, τῶν δ’ ἐπάνωθεν – {εἰθισμένως} –, καὶ τὰς διὰ τούτων διεξόδους.

ἀνάκλασιν γὰρ ἔχει τὰ τῶν τόπων, ὡς‎ ἂν‎ ἐπ’ ὄρους τῆς πόλεως ῴκοδομημένης.

εἰσὶ δὲ‎ καὶ διαβάθραι πρὸς τὰς διόδους. 		105 The size of the city is of moderate dimensions.

It is about forty furlongs in circumference, as far as one could conjecture.

It has its towers arranged in the shape of a theatre, with thoroughfares leading between them.

Now the cross roads of the lower towers are visible but those of the upper towers are more frequented.
106 οἱ‎ μὲν γὰρ μετέωροι τὴν ὁδείαν, οἱ‎ δ’ ὑπ’ αὐτὰς ποιοῦνται, καὶ μάλιστα διεστηκότες τῆς ὁδείας, διὰ τοὺς ἐν ταῖς ἁγνείαις ὄντας, ὅπως‎ μηδενὸς θιγγάνωσιν ὧν οὐ‎ δέον ἐστίν. 106 For the ground ascends, since the city is built upon a mountain.

There are steps too which lead up to the cross roads, and some people are always going up, and others down and they keep as far apart from each other as possible on the road because of those who are bound by the rules of purity, lest they should touch anything which is unlawful.
107 οὐκ‎ ἀλόγως δὲ τὴν πόλιν συμμετρίᾳ καθηκούσῃ κατεσκεύασαν οἱ‎ πρῶτοι, σοφῶς δὲ ἐπινοήσαντες.

τῆς γὰρ χώρας πολλῆς οὔσης καὶ καλῆς‎, καί τινων μὲν πεδινῶν, τῶν κατὰ τὴν Σαμαρεῖτιν λεγομένην, καὶ τῶν συναπτόντων τῇ τῶν Ἰδουμαίων χώρᾳ, τινῶν δὲ ὀρεινῶν, τῶν {συναπτόντων τῇ τῶν Ἰουδαίων χώρᾳ, χρὴ} πρὸς τὴν γεωργίαν καὶ τὴν ἐπιμέλειαν τῆς γῆς γίνεσθαι συνεχῶς, ἵνα‎ καὶ διὰ τοῦτο οὗτοι τὴν εὐκαρπίαν ἔχωσιν·

οὗ καὶ γινομένου γεωργεῖται {πάντα‎ μετὰ‎} δαψιλείας πολλῆς ἐν πάσῃ‎ τῇ προειρημένῃ χώρᾳ. 		107 It was not without reason that the original founders of the city built it in due proportions, for they possessed clear insight with regard to what was required.

For the country is extensive and beautiful.

Some parts of it are level, especially the districts which belong to Samaria, as it is called, and which border on the land of the Idumaeans, other parts are mountainous, especially (those which are contiguous to the land of Judaea).

The people therefore are bound to devote themselves to agriculture and the cultivation of the soil that by this means they may have a plentiful supply of crops.

In this way cultivation of every kind is carried on and an abundant harvest reaped in the whole of the aforesaid land.
108 τῶν‎ δὲ πόλεων ὅσαι μέγεθος ἔχουσι καὶ τὴν ἀκόλουθον εὐδαιμονίαν, ταύταις συμβέβηκεν εὐανδρεῖν, ἀμελεῖσθαι δὲ τῆς χώρας, πάντων ἐπὶ τὸ κατὰ ψυχὴν‎ ἱλαροῦσθαι νενευκότων, καὶ τῇ κατασκευῇ πάντας ἀνθρώπους ἐπὶ τὰς ἡδονὰς εὐκαταφόρους εἶναι. 108 The cities which are large and enjoy a corresponding prosperity are well-populated, but they neglect the country districts, since all men are inclined to a life of enjoyment, for every one has a natural tendency towards the pursuit of pleasure.
109 τοῦτο δὲ ἐγίνετο περὶ τὴν Ἀλεξάνδρειαν ὑπερβάλλουσαν πάσας τῷ μεγέθει καὶ εὐδαιμονίᾳ τὰς πόλεις.

οἱ‎ γὰρ ἀπὸ τῆς χώρας εἰς αὐτὴν ἀποξενούμενοι καταμένοντες ἐφ’ ἱκανὸν εἰς ἐλάττωσιν ἦγον τὰ τῆς ἐργασίας. 		109 The same thing happened in Alexandria, which excels all cities in size and prosperity.

Country people by migrating from the rural districts and settling in the city brought agriculture into disrepute:
110 ὅθεν ὁ βασιλεύς, ἵνα‎ μὴ‎ καταμένωσι, προσέταξε μὴ‎ πλέον εἴκοσιν ἡμερῶν παρεπιδημεῖν·

καὶ τοῖς ἐπὶ τῶν χρειῶν ὁμοίως δι’ ἐγγράπτων διαστολὰς ἔδωκεν, ἐὰν‎ ἀναγκαῖον ᾖ κατακαλέσαι, διακρίνειν ἐν ἡμέραις πέντε‎. 		110 and so to prevent them from settling in the city, the king issued orders that they should not stay in it for more than twenty days.

And in the same way he gave the judges written instructions, that if it was necessary to issue a summons against any one who lived in the country, the case must be settled within five days.
111 πρὸ πολλοῦ‎ δὲ ποιούμενος καὶ χρηματιστὰς καὶ τοὺς τούτων ὑπηρέτας ἐπέταξε κατὰ νομούς, ὅπως‎ μὴ‎ πορισμὸν λαμβάνοντες οἱ‎ γεωργοὶ καὶ προστάται τῆς πόλεως ἐλαττῶσι τὰ ταμιεῖα, λέγω δὲ τὰ τῆς γεωργίας πρόσφορα. 111 And since he considered the matter one of great importance, he appointed also legal officers for every district with their assistants, that the farmers and their advocates might not in the interests of business empty the granaries of the city, I mean, of the produce of husbandry.
112 παρεξέβημεν δὲ ταῦτα‎ διὰ τὸ καλῶς ἡμῖν τὸν Ἐλεάζαρον ὑποδεδειχέναι τὰ προειρημένα.

μεγάλη γὰρ ἐστὶν ἡ‎ τῶν γεωργουμένων φιλοπονία.

καὶ γὰρ ἐλαϊκοῖς πλήθεσι σύνδενδρός ἐστι καὶ σιτικοῖς καρποῖς αὐτῶν ἡ‎ χώρα καὶ ὀσπρίοις, ἔτι‎ δὲ ἀμπέλῳ καὶ μέλιτι πολλῷ.

τὰ μὲν τῶν ἄλλων ἀκροδρύων καὶ φοινίκων οὐδ’ ἀριθμεῖται παρ’ αὐτοῖς‎. 		112 I have permitted this digression because it was Eleazar who pointed out with great clearness the points which have been mentioned.

For great is the energy which they expend on the tillage of the soil.

For the land is thickly planted with multitudes of olive trees, with crops of corn and pulse, with vines too, and there is abundance of honey.

Other kinds of fruit trees and dates do not count compared with these.
113 κτήνη τε πολλὰ παμμιγῆ, καὶ δαψιλὴς ἡ‎ τούτων νομή·

διὸ καλῶς ἔβλεψαν, ὅτι πολυανθρωπίας οἱ‎ τόποι προσδέονται, καὶ τὴν κατασκευὴν τῆς πόλεως καὶ τῶν κωμῶν ἔθεντο κατὰ λόγον. 		113 There are cattle of all kinds in great quantities and a rich pasturage for them.

Wherefore they rightly recognize that the country districts need a large population, and the relations between the city and the villages are properly regulated.
114 πολὺ δὲ πλῆθος καὶ τῶν ἀρωμάτων καὶ λίθων πολυτελῶν καὶ χρυσοῦ παρακομίζεται διὰ τῶν Ἀράβων εἰς τὸν τόπον.

ἐργάσιμος γὰρ καὶ πρὸς τὴν ἐμπορίαν ἐστὶ κατεσκευασμένη ἡ‎ χώρα, καὶ πολύτεχνος ἡ‎ πόλις, οὐ‎ σπανίζει δὲ οὐδὲν τῶν διακομιζομένων διὰ τῆς θαλάσσης. 		114 A great quantity of spices and precious stones and gold is brought into the country by the Arabs.

For the country is well adapted not only for agriculture but also for commerce, and the city is rich in the arts and lacks none of the merchandise which is brought across the sea.
115 ἔχει γὰρ καὶ λιμένας εὐκαίρους χορηγοῦντας, τόν τε κατὰ τὴν Ἀσκαλῶνα καὶ Ἰόππην καὶ Γάζαν, ὁμοίως δὲ‎ καὶ Πτολεμαίδα τὴν ὑπὸ τοῦ βασιλέως ἐκτισμένην.

μέση δὲ κεῖται πρὸς τοὺς προειρημένους τόπους, οὐκ‎ ἀπέχουσα τούτων πολύ.

ἔχει δὲ πάντα‎ δαψιλῆ κάθυγρος οὖν πάντοθεν ἡ‎ χώρα καὶ μεγάλην ἀσφάλειαν ἔχουσα‎. 		115 It possesses too suitable and commodious harbours at Ascalon, Joppa, and Gaza, as well as at Ptolemais which was founded by the King and holds a central position compared with the other places named, being not far distant from any of them.

The country produces everything in abundance, since it is well watered in all directions and well protected from storms.
116 περιρρεῖ δ’ αὐτὴν ὁ λεγόμενος Ἰορδάνης ποταμὸς ἀείρρους {τῆς‎ δὲ χώρας}.

οὐκ‎ ἔλαττον ἑξακισχιλίων μυριάδων ἀρουρῶν κατὰ τὸ ἀρχαῖον οὔσης (μετέπειτα δὲ οἱ‎ γειτνιῶντες ἐπέβησαν αὐτῆς) ἑξήκοντα μυριάδες ἀνδρῶν ἔγκληροι καθειστήκεισαν ἑκατοντάρουροι.

πληρούμενος δὲ ὁ ποταμός, καθὼς ὁ Νεῖλος, ἐν ταῖς πρὸς τὸν θερισμὸν ἡμέραις, πολλὴν ἀρδεύει τῆς γῆς·

116 The river Jordan, as it is called, which never runs dry, flows through the land.

Originally (the country) contained not less than 60 million acres-though afterwards the neighbouring peoples made incursions against it – and 600,000 men were settled upon it in farms of a hundred acres each.

The river like the Nile rises in harvest – time and irrigates a large portion of the land.
117 ὃς εἰς ἕτερον ποταμὸν ἐκβάλλει τὸ ῥεῦμα κατὰ τὴν Πτολεμαίων χώραν, οὗτος δὲ ἔξεισιν εἰς θάλασσαν.

ἄλλοι δὲ χειμάρροι λεγόμενοι κατίασι, περιλαμβάνοντες τὰ πρὸς τὴν Γάζαν μέρη καὶ τὴν Ἀζωτίων χώραν. 		117 Near the district belonging to the people of Ptolemais it issues into another river and this flows out into the sea.

Other mountain torrents, as they are called, flow down into the plain and encompass the parts about Gaza and the district of Ashdod.
118 περιέχεται δὲ ἀσφαλείαις αὐτοφυέσι, δυσείσβολος οὖν καὶ πλήθεσιν ἀπραγμάτευτος, διὰ τὸ στενὰς εἶναι τὰς παρόδους, κρημνῶν παρακειμένων καὶ φαράγγων βαθέων, ἔτι‎ δὲ τραχείας οὔσης πάσης τῆς περιεχούσης πᾶσαν τὴν χώραν ὀρεινῆς. 118 The country is encircled by a natural fence and is very difficult to attack and cannot be assailed by large forces, owing to the narrow passes, with their overhanging precipices and deep ravines, and the rugged character of the mountainous regions which surround all the land.
119 ἐλέγετο δὲ‎ καὶ ἐκ τῶν παρακειμένων ὀρέων τῆς Ἀραβίας μέταλλα χαλκοῦ καὶ σιδήρου συνίστασθαι πρότερον.

ἐκλέλειπται δὲ ταῦτα‎, καθ’ ὃν ἐπεκράτησαν Πέρσαι χρόνον, τῶν τότε προστατούντων ποιησαμένων διαβολήν, ὡς‎ ἄχρηστος ἡ‎ κατεργασία γίνεται καὶ πολυδάπανος, 		119 We were told that from the neighbouring mountains of Arabia copper and iron were formerly obtained.

This was stopped, however, at the time of the Persian rule, since the authorities of the time spread abroad a false report that the working of the mines was useless and expensive,
120 ὅπως‎ μὴ‎ διὰ τὴν μεταλλείαν τῶν εἰρημένων συμβῇ καὶ τὴν χώραν καταφθείρεσθαι, καὶ σχεδὸν διὰ τὴν ἐκείνων δυναστείαν ἀλλοτριωθῆναι, παρεύρεσιν λαβόντων εἰς τοὺς τόπους εἰσόδου, διὰ τὸ τὴν διαβολὴν γεγονέναι ταύτην.

Ὅσον οὖν καὶ περὶ τούτων ἔδει, κεφαλαιωδῶς σεσήμαγκά σοι, ὦ Φιλόκρατες ἄδελφε·

τὰ‎ δὲ τῆς ἑρμηνείας ἑπομένως δηλώσομεν. 		120 in order to prevent their country from being destroyed by the mining in these districts and possibly taken away from them owing to the Persian rule, since by the assistance of this false report they found an excuse for entering the district.

I have now, my dear brother Philocrates, given you all the essential information upon this subject in brief form.
121 ἐπιλέξας γὰρ τοὺς ἀρίστους ἄνδρας καὶ παιδείᾳ διαφέροντας, ἅτε δὴ γονέων τετευχότας ἐνδόξων, οἵτινες οὐ‎ μόνον τὴν τῶν Ἰουδαϊκῶν γραμμάτων ἕξιν περιεποίησαν αὑτοῖς, ἀλλὰ καὶ τῆς τῶν Ἑλληνικῶν ἐφρόντισαν οὐ‎ παρέργως κατακευῆς·

121I shall describe the work of translation in the sequel.

The High priest selected men of the finest character and the highest culture, such as one would expect from their noble parentage.

They were men who had not only acquired proficiency in Jewish literature, but had studied most carefully that of the Greeks as well.
122 διὸ καὶ πρὸς τὰς πρεσβείας εὔθετοι καθεστήκεισαν, καὶ τοῦτ’ ἐπετέλουν ὅτε δέοι, καὶ πρὸς τὰς ὁμιλίας καὶ τὰς ἐπερωτήσεις τὰς διὰ τοῦ νόμου μεγάλην εὐφυίαν εἶχον, τὸ μέσον ἐζηλωκότες κατάστημα (τοῦτο γὰρ κάλλιστόν ἐστιν), ἀποτεθειμένοι τὸ τραχὺ καὶ βάρβαρον τῆς διανοίας, ὁμοίως δὲ‎ καὶ τὸ κατοίεσθαι καὶ νομίζειν ὑπερφρονεῖν ἑτέρους ὑπερβεβηκότες, τὴν δ’ ὁμιλίαν καὶ τὸ συνακούειν καὶ πρὸς ἕκαστον ἀποκρίνεσθαι δεόντως παραδεδεγμένοι, καὶ πάντες ταῦτα‎ συντηροῦντες καὶ μᾶλλον ἐν τούτοις‎ βουλόμενοι ὑπερφέρειν ἕτερος ἑτέρου, καὶ τοῦ καθηγουμένου πάντες ἄξιοι καὶ τῆς περὶ αὐτὸν‎ ἀρετῆς. 122 They were specially qualified therefore for serving on embassies and they undertook this duty whenever it was necessary.

They possessed a great facility for conferences and the discussion of problems connected with the law.

They espoused the middle course – and this is always the best course to pursue.

They abjured the rough and uncouth manner, but they were altogether above pride and never assumed an air of superiority over others, and in conversation they were ready to listen and give an appropriate answer to every question.

And all of them carefully observed this rule and were anxious above everything else to excel each other in its observance and they were all of them worthy of their leader and of his virtue.
123 νοῆσαι δ’ ἦν, ὡς‎ ἠγάπησαν τὸν Ἐλεάζαρον δυσαποσπάστως ἔχοντες, καὶ Ἐκεῖνος αὐτούς·

χωρὶς καὶ τοῦ πρὸς τὸν βασιλέα γεγραφέναι περὶ τῆς ἀποκαταστάσεως αὐτῶν πολλὰ παρεκάλεσε τὸν Ἀνδρέαν ποιῆσαι, συναντιλαμβάνεσθαι παρακαλῶν, καθ’ ὃ ἂν‎ δυνώμεθα. 		123 And one could observe how they loved Eleazar by their unwillingness to be torn away from him and how he loved them.

For besides the letter which he wrote to the king concerning their safe return, he also earnestly besought Andreas to work for the same end and urged me, too, to assist to the best of my ability.
124 καὶ ἡμῶν ἐπαγγελλομένων {εὖ φροντίσειν} περὶ τούτων, ἔφη καὶ λίαν διαγωνιᾷν·

εἰδέναι‎ γάρ, ὅτι φιλάγαθος ὢν‎ ὁ βασιλεὺς‎ πάντων μέγιστον ἡγεῖται τὸ μεταπέμπεσθαι, καθ’ ὃν ἂν‎ τόπον ὀνομασθῇ τις ἄνθρωπος διαφέρων ἀγωγῇ καὶ φρονήσει παρ’ ἑτέρους. 		124 And although we promised to give our best attention to the matter, he said that he was still greatly distressed, for he knew that the king out of the goodness of his nature considered it his highest privilege, whenever he heard of a man who was superior to his fellows in culture and wisdom, to summon him to his court.
125 μετείληφα γὰρ καλῶς αὐτὸν‎ λέγειν, ὅτι περὶ ἑαυτὸν ἔχων‎ ἄνδρας δικαίους καὶ σώφρονας τὴν μεγίστην ἂν‎ φυλακὴν τῆς βασιλείας ἕξειν, συμβουλευόντων παρρησίᾳ πρὸς τὸ συμφέρον τῶν φίλων·

ὃ δὴ σύνεστι τοῖς ἀποστελλομένοις ὑπ’ αὐτοῦ‎. 		125 For I have heard of a fine saying of his to the effect that by securing just and prudent men about his person he would secure the greatest protection for his kingdom, since such friends would unreservedly give him the most beneficial advice.

And the men who were now being sent to him by Eleazar undoubtedly possessed these qualities.
126 καὶ δι’ ὅρκων ἐπιστοῦτο, μὴ‎ προΐεσθαι τοὺς ἀνθρώπους, εἴ τις ἑτέρα χρεία πρὸς τὰ ἰδίαν αὐτῷ κατεπείγοι, πρὸς δὲ τὴν κοινὴν πᾶσι τοῖς πολίταις ἐπανόρθωσιν ἐξαποστέλλειν αὐτούς. 126 And he frequently asserted upon oath that he would never let the men go if it were merely some private interest of his own that constituted the impelling motive – but it was for the common advantage of all the citizens that he was sending them.
127 τὸ γὰρ καλῶς ζῇν ἐν τῷ τὰ νόμιμα συντηρεῖν εἶναι·

τοῦτο δὲ ἐπιτελεῖσθαι διὰ τῆς ἀκροάσεως πολλῷ μᾶλλον ἢ διὰ τῆς ἀναγνώσεως.

προτιθέμενος οὖν ταῦτα‎ καὶ τὰ τούτοις‎ παραπλήσια φανερὸς ἦν τὴν διάθεσιν, ὃς ἦν πρὸς αὐτούς. 		127 For, he explained, the good life consists in the keeping of the enactments of the law, and this end is achieved much more by hearing than by reading.

From this and other similar statements it was clear what his feelings towards them were.
128 ἄξιον δὲ ἐπιμνησθῆναι {διὰ} βραχέων τῶν ὑποδειχθέντων ὑπ’ αὐτοῦ‎ πρὸς τὰ δι’ ἡμῶν ἐπιζητηθέντα.

νομίζω γὰρ τοὺς πολλοὺς περιεργίαν ἔχων‎ τινὰ τῶν ἐν τῇ νομοθεσίᾳ περί τε τῶν βρωτῶν καὶ ποτῶν καὶ τῶν νομιζομένων ἀκαθάρτων εἶναι κνωδάλων. 		128 It is worth while to mention briefly the information which he gave in reply to our questions.

For I suppose that most people feel a curiosity with regard to some of the enactments in the law, especially those about meats and drinks and animals recognized as unclean.
129 πυνθανομένων γὰρ ἡμῶν, διὰ τί, μιᾶς καταβολῆς οὔσης, τὰ μὲν ἀκάθαρτα νομίζεται πρὸς βρῶσιν, τὰ δὲ‎ καὶ πρὸς τὴν ἁφὴν (δεισιδαιμόνως γὰρ τὰ πλεῖστα τὴν νομοθεσίαν ἔχειν, ἐν‎ δὲ τούτοις‎ πάνυ δεισιδαιμόνως) πρὸς ταῦτα‎ οὕτως‎ ἐνήρξατο. 129 When we asked why, since there is but one form of creation, some animals are regarded as unclean for eating, and others unclean even to the touch (for though the law is scrupulous on most points, it is specially scrupulous on such matters as these) he began his reply as follows:
130 Θεωρεῖς, ἔφη, τὰς ἀναστροφὰς καὶ τὰς ὁμιλίας, οἷον ἐνεργάζονται πρᾶγμα, διότι κακοῖς ὁμιλήσαντες διαστροφὰς ἐπιλαμβάνουσιν ἄνθρωποι, καὶ ταλαίπωροι δι’ ὅλου τοῦ ζῇν εἰσιν·

ἐὰν‎ δὲ σοφοῖς καὶ φρονίμοις συζῶσιν, Ἐξ ἀγνοίας ἐπανορθώσεως εἰς τὸν βίον ἔτυχον. 		130 “You observe,” he said, “what an effect our modes of life and our associations produce upon us; by associating with the bad, men catch their depravities and become miserable throughout their life; but if they live with the wise and prudent, they find the means of escaping from ignorance and amending their lives.
131 διαστειλάμενος οὖν τὰ τῆς εὐσεβείας καὶ δικαιοσύνης πρῶτον ὁ νομοθέτης ἡμῶν, καὶ διδάξας ἕκαστα περὶ τούτων, οὐκ‎ ἀπαγορευτικῶς μόνον ἀλλ’ ἐνδεικτικῶς, καὶ τὰς βλάβας προδήλους καὶ τὰς ὑπὸ τοῦ θεοῦ γινομένας ἐπιπομπὰς τοῖς αἰτίοις – 131 Our Lawgiver first of all laid down the principles of piety and righteousness and inculcated them point by point, not merely by prohibitions but by the use of examples as well, demonstrating the injurious effects of sin and the punishments inflicted by God upon the guilty.
132 προϋπέδειξε γὰρ πάντων πρῶτον, ὅτι μόνος‎ ὁ θεός ἐστι, καὶ διὰ πάντων ἡ‎ δύναμις αὐτοῦ‎ φανερὰ γίνεται, πεπληρωμένου παντὸς‎ τόπου τῆς δυναστείας, καὶ οὐθὲν αὐτὸν‎ λανθάνει τῶν ἐπὶ γῆς γινομένων ὑπ’ ἀνθρώπων κρυφίως, ἀλλ’ ὅσα ποιεῖ τις αὐτῷ φανερὰ καθέστηκε, καὶ τὰ μέλλοντα γίνεσθαι – 132 For he proved first of all that there is only one God and that his power is manifested throughout the universe, since every place is filled with his sovereignty and none of the things which are wrought in secret by men upon the earth escapes His knowledge.

For all that a man does and all that is to come to pass in the future are manifest to Him.
133 ταῦτ’ οὖν ἐξεργαζόμενος ἀκριβῶς καὶ πρόδηλα θεὶς ἔδειξεν ὅτι, κἂν ἐννοηθῇ τις κακίαν ἐπιτελεῖν, οὐκ‎ ἂν‎ λάθοι, μὴ‎ ὅτι καὶ πράξας, διὰ πάσης τῆς νομοθεσίας τὸ τοῦ θεοῦ δυνατὸν ἐνδεικνύμενος. 133 Working out these truths carefully and having made them plain he showed that even if a man should think of doing evil – to say nothing of actually effecting it – he would not escape detection, for he made it clear that the power of God pervaded the whole of the law.
134 ποιησάμενος οὖν τὴν καταρχὴν ταύτην, καὶ δείξας ὅτι πάντες οἱ‎ λοιποὶ παρ’ ἡμᾶς ἄνθρωποι πολλοὺς θεοὺς εἶναι νομίζουσιν, αὐτοὶ δυναμικώτεροι πολλῷ καθεστῶτες ὧν σέβονται ματαίως – 134 Beginning from this starting point he went on to show that all mankind except ourselves believe in the existence of many gods, though they themselves are much more powerful than the beings whom they vainly worship.
135 ἀγάλματα γὰρ ποιήσαντες ἐκ λίθων καὶ ξύλων, εἰκόνας φασὶν εἶναι τῶν ἐξευρόντων τι πρὸς τὸ ζῇν αὐτοῖς‎ χρήσιμον, οἷς προσκυνοῦσι, παρὰ πόδας ἔχοντες τὴν ἀναισθησίαν. 135 For when they have made statues of stone and wood, they say that they are the images of those who have invented something useful for life and they worship them, though they have clear proof that they possess no feeling.
136 εἴ τι γὰρ κατ’ ἐκεῖνό τις {θεὸς εἴη}, κατὰ τὴν ἐξεύρεσιν, παντελῶς ἀνόητον·

τῶν γὰρ ἐν τῇ κτίσει‎ λαβόντες τινὰ συνέθηκαν καὶ προσυπέδειξαν εὔχρηστα, τὴν κατασκευὴν αὐτῶν οὐ‎ ποιήσαντες αὐτοί·

διὸ κενὸν καὶ μάταιον τοὺς ὁμοίους ἀποθεοῦν. 		136 For it would be utterly foolish to suppose that any one became a god in virtue of his inventions.

For the inventors simply took certain objects already created and by combining them together, showed that they possessed a fresh utility: they did not themselves create the substance of the thing, and so it is a vain and foolish thing for people to make gods of men like themselves.
137 καὶ γὰρ ἔτι‎ καὶ νῦν εὑρεματικώτεροι καὶ πολυμαθέστεροι τῶν ἀνθρώπων τῶν πρίν εἰσι πολλοί, καὶ οὐκ‎ ἂν‎ φθάνοιεν αὐτοὺς προσκυνοῦντες.

καὶ νομίζουσιν οἱ‎ ταῦτα‎ διαπλάσαντες καὶ μυθοποιήσαντες τῶν Ἑλλήνων οἱ‎ σοφώτατοι καθεστάναι. 		137 For in our times there are many who are much more inventive and much more learned than the men of former days who have been deified, and yet they would never come to worship them.

The makers and authors of these myths think that they are the wisest of the Greeks.
138 τῶν γὰρ ἄλλων πολυματαίων τί δεῖ καὶ λέγειν, Αἰγυπτίων τε καὶ τῶν παραπλησίων, οἵτινες ἐπὶ θηρία καὶ τῶν ἑρπετῶν τὰ πλεῖστα καὶ κνωδάλων τὴν ἀπέρεισιν πεποίηνται, καὶ ταῦτα‎ προσκυνοῦσι, καὶ θύουσι τούτοις‎ καὶ ζῶσι καὶ τελευτήσασι; – 138 Why need we speak of other infatuated people, Egyptians and the like, who place their reliance upon wild beasts and most kinds of creeping things and cattle, and worship them, and offer sacrifices to them both while living and when dead?”