topAristeas #7
(203-235)

Chapter 7
Verses 203 to 235

203 Τῇ δὲ μετὰ‎ ταῦτα‎ πάλιν κατὰ τὴν αὐτὴν διάταξιν τὰ τῆς ἀναπτώσεως καὶ συμποσίας ἐπετελεῖτο.

καθὸ δὲ ἐνόμιζεν ὁ βασιλεὺς‎ εὔκαιρον εἶναι πρὸς τὸ πυνθάνεσθαί τι τῶν ἀνδρῶν, ἐπηρώτα τοὺς ἑξῆς τῶν ἀποκεκριμένων τῇ προτέρᾳ ἡμέρᾳ. 		203 On the following day they sat down to table again and continued the banquet according to the same arrangements.

When the king thought that a fitting opportunity had arrived to put inquiries to his guests, he proceeded to ask further questions of the men who sat next in order to those who had given answers on the previous day.
204 πρὸς τὸν ἑνδέκατον δὲ ἤρξατο τὴν κοινολογίαν ποιεῖσθαι·

δέκα γὰρ ἦσαν οἱ‎ ἠρωτημένοι τῇ προτέρᾳ.

σιγῆς δὲ γενομένης ἐπυνθάνετο Πῶς ἂν‎ πλούσιος διαμένοι; 		204 He began to open the conversation with the eleventh man, for there were ten who had been asked questions on the former occasion.

When silence was established, he asked How he could continue to be rich?
205 βραχὺ δὲ ἐπισχὼν ὁ τὴν ἐρώτησιν ἐκδεχόμενος εἶπεν Εἰ μηδὲν ἀνάξιον τῆς ἀχῆς μηδὲ ἀσελγὲς πράσσοι, μηδὲ δαπάνῃ εἰς τὰ κενὰ καὶ μάταια συντελοῖ, τοὺς {δὲ‎} ὑποτεταγμένους εὐεργεσίᾳ πρὸς εὔνοιαν ἄγοι τὴν ἑαυτοῦ·

καὶ γὰρ ὁ θεὸς πᾶσιν αἴτιος ἀγαθῶν ἐστιν, ᾧ κατακολουθεῖν ἀναγκαῖον. 		205After a brief reflection, the man who had been asked the question replied, “If he did nothing unworthy of his position, never acted licentiously, never lavished expense on empty and vain pursuits, but by acts of benevolence made all his subjects well disposed towards himself.

For it is God who is the author of all good things and Him man must needs obey.”
206 Ἐπαινέσας δὲ ὁ βασιλεὺς‎ τοῦτον ἕτερον ἐπηρώτα Πῶς ἂν‎ τὴν ἀλήθειαν διατηροῖ; ὁ‎ δὲ πρὸς τοῦτο ἀπεκρίθη Γινώσκων ὅτι μεγάλην αἰσχύνην ἐπιφέρει τὸ ψεῦδος πᾶσιν ἀνθρώποις, πολλῷ δὲ μᾶλλον τοῖς βασιλεῦσιν·

ἐξουσίαν γὰρ ἔχοντες ὃ βούλονται πράσσειν, τίνος ἕνεκεν ἂν‎ ψεύσαιντο; προσλαμβάνειν δὲ δεῖ τοῦτό σε, βασιλεῦ, διότι φιλαλήθης ὁ θεός ἐστιν. 		206The king bestowed praise upon him and then asked another How he could maintain the truth? In reply to the question he said, “By recognizing that a lie brings great disgrace upon all men, and more especially upon kings.

For since they have the power to do whatever they wish, why should they resort to lies? In addition to this you must always remember, O King, that God is a lover of the truth.”
207 ἀποδεξάμενος δὲ εὖ μάλα καὶ τοῦτον ἐπιβλέψας εἶπεν Τί ἐστι σοφίας‎ διδαχή; ὁ‎ δὲ ἕτερος ἀπεφήνατο Καθὼς οὐ‎ βούλει σεαυτῷ τὰ κακὰ παρεῖναι, μέτοχος δὲ τῶν ἀγαθῶν ὑπάρχειν ἁπάντων, εἰ πράσσοις τοῦτο πρὸς τοὺς ὑποτεταγμένους καὶ τοὺς ἁμαρτάνοντας, εἰ τοὺς καλοὺς καὶ ἀγαθοὺς τῶν ἀνθρώπων ἐπιεικέστερον νουθετοῖς·

καὶ γὰρ ὁ θεὸς τοὺς ἀνθρώπους ἅπαντας ἐπιεικείᾳ ἄγει. 		207 The king received the answer with great delight and looking at another said, “What is the teaching of wisdom?” And the other replied, “As you wish that no evil should befall you, but to be a partaker of all good things, so you should act on the same principle towards your subjects and offenders, and you should mildly admonish the noble and good.

For God draws all men to himself by his benignity.”
208 Ἐπαινέσας αὐτὸν‎ τῷ μετ’ αὐτὸν‎ εἶπε Πῶς ἂν‎ φιλάνθρωπος εἴη; κἀκεῖνος ἔφη Θεωρῶν ὡς‎ ἐν πολλῷ χρόνῳ καὶ κακοπαθείαις μεγίσταις αὔξει τε καὶ γεννᾶται τὸ τῶν ἀνθρώπων γένος·

ὅθεν οὔτε εὐκόπως δεῖ κολάζειν, οὔτε αἰκίαις περιβάλλειν·

γινώσκων ὅτι τὸ τῶν ἀνθρώπων ζῇν ἐν ὀδύναις τε καὶ τιμωρίαις καθέστηκεν.

ἐπινοῶν οὖν ἕκαστα πρὸς τὸν ἔλεον τραπήσῃ καὶ γὰρ ὁ θεὸς ἐλεήμων ἐστιν. 		208 The king praised him and asked the next in order How he could be the friend of men? And he replied, “By observing that the human race increases and is born with much trouble and great suffering: wherefore you must not lightly punish or inflict torments upon them, since you know that the life of men is made up of pains and penalties.

For if you understood everything you would be filled with pity, for God also is pitiful.”
209 ἀποδεξάμενος δὲ τοῦτον ἐπυνθάνετο τοῦ κατὰ τὸ ἑξῆς Τίς ἀναγκαιότατος τρόπος βασιλείας; Τὸ‎ συντηρεῖν, εἶπεν, αὑτὸν ἀδωροδόκητον, καὶ νήφειν τὸ πλεῖον μέρος τοῦ βίου, καὶ δικαιοσύνην προτιμᾷν καὶ τοὺς τοιούτους φιλοποιεῖσθαι·

καὶ γὰρ ὁ θεὸς φιλοδίκαιός ἐστιν. 		209 The king received the answer with approbation and inquired of the next “What is the most essential qualification for ruling?” “To keep oneself,” he answered, “free from bribery and to practice sobriety during the greater part of one's life, to honour righteousness above all things, and to make friends of men of this type.

For God, too, is a lover of justice.”
210 Ἐπισημήνας καὶ τοῦτον πρὸς τὸν ἕτερον εἶπε Τί τὸ τῆς εὐσεβείας ἐστὶ κατάστημα; Ἐκεῖνος δὲ ἔφη Τὸ‎ διαλαμβάνειν ὅτι πάντα‎ διὰ παντὸς‎ ὁ θεὸς ἐνεργεῖ καὶ γινώσκει, καὶ οὐθὲν ἂν‎ λάθοι ἄδικον ποιήσας ἢ κακὸν ἐργασάμενος ἄνθρωπος·

ὡς‎ γὰρ θεὸς εὐεργετεῖ τὸν ὅλον κόσμον, οὕτως‎ καὶ σὺ μιμούμενος ἀπρόσκοπος ἂν‎ εἴης. 		210 Having signified his approval, the king said to another “What is the true mark of piety?” And he replied, “To perceive that God constantly works in the Universe and knows all things, and no man who acts unjustly and works wickedness can escape His notice.

As God is the benefactor of the whole world, so you, too, must imitate Him and be void of offence.”
211 ἐπιφωνήσας δὲ τούτῳ πρὸς τὸν ἕτερον εἶπε Τίς ὄρος τοῦ βασιλεύειν ἐστίν; ὁ‎ δὲ ἔφη Τὸ‎ καλῶς ἄρχειν ἑαυτοῦ, καὶ μὴ‎ τῷ πλούτῳ καὶ τῇ δόξῃ φερόμενον ὑπερήφανον καὶ ἄσχημόν τι ἐπιθυμῆσαι, εἰ καλῶς λογίζοιο.

πάντα‎ γάρ σοι πάρεστιν ὡς‎ οὐδέν.

ὁ θεὸς δὲ Ἀπροσδεής ἐστι καὶ ἐπιεικής.

καὶ σὺ καθόσον ἄνθρωπος ἐννόει, καὶ μὴ‎ πολλῶν ὀρέγου, τῶν‎ δὲ ἱκανῶν πρὸς τὸ βασιλεύειν. 		211 The king signified his agreement and said to another “What is the essence of kingship?” And he replied, “To rule oneself well and not to be led astray by wealth or fame to immoderate or unseemly desires, this is the true way of ruling if you reason the matter well out.

For all that you really need is yours, and God is free from need and benignant withal.

Let your thoughts be such as become a man, and desire not many things but only such as are necessary for ruling.”
212 Κατεπαινέσας δὲ αὐτόν, ἐπηρώτα τὸν ἕτερον Πῶς ἂν‎ τὰ κάλλιστα‎ διαλογίζοιτο; ἀπεκρίθη δὲ Ἐκεῖνος Εἰ τὸ δίκαιον ἐπὶ παντὸς‎ προβάλλοι συνεχῶς, καὶ νομίζοι τὴν ἀδικίαν τοῦ ζῇν στέρησιν εἶναι·

καὶ γὰρ ὁ θεὸς διὰ παντὸς‎ τοῖς δικαίοις ἀγαθὰ προσημαίνει μέγιστα. 		212 The king praised him and asked another man How his deliberations might be for the best? and he replied, “If he constantly set justice before him in everything and thought that injustice was equivalent to deprivation of life.

For God always promises the highest blessings to the just.”
213 Τοῦτον δὲ ἐπαινέσας εἶπε πρὸς τὸν ἑξῆς Πῶς ἂν‎ ἐν τοῖς ὕπνοις ἀτάραχος εἴη; ὁ‎ δὲ ἔφη Δυσαπολόγητον ἠρώτηκας πρᾶγμα.

συναναφέρειν γὰρ οὐ‎ δυνάμεθα ἐν τούτοις‎ τοῖς κατὰ τὸν ὕπνον ἑαυτούς, ἀλλὰ περιεχόμεθα ἀλογίστῳ κατὰ {τάδε} αἰσθήσει. 		213 Having praised him, the king asked the next How he could be free from disturbing thoughts in his sleep? And he replied, “You have asked me a question which is very difficult to answer, for we cannot bring our true selves into play during the hours of sleep, but are held fast in these by imaginations that cannot be controlled by reason.
214 πάσχομεν γὰρ κατὰ τὴν ψυχὴν‎ ἐπὶ τοῖς ὑποπίπτουσιν ὡς‎ θεωρουμένους·

ἀλογιστοῦμεν δέ, καθόσον ὑπολαμβάνομεν καὶ ἐπὶ πέλαγος καὶ ἐν πλοίοις ἢ πολεῖν, ἢ πέτασθαι φερομένους καὶ διαίρειν εἰς ἑτέρους τόπους, καὶ τοιαῦτα ἕτερα, καὶ ὁ ταῦθ’ ὑπολαμβάνων μὴ‎ καθεστάναι. 		214 For our souls possess the feeling that they actually see the things that enter into our consciousness during sleep.

But we make a mistake if we suppose that we are actually sailing on the sea in boats or flying through the air or travelling to other regions or anything else of the kind.
215 πλὴν‎ ὅσον ἔμοιγε ἐφικτόν, οὕτω διείληφα·

κατὰ πάντα‎ τρόπον σέ, βασιλεῦ, καὶ τὰ λεγόμενα καὶ τὰ πραττόμενα πρὸς εὐσέβειαν ἐπανάγειν, οὕτως‎ {ἑαυτῷ} συνιστορῇς, ὅτι τὸ κατ’ ἀρετὴν συντηρῶν οὔτε χαρίζεσθαι προαιρῇ παρὰ λόγον, οὐδὲ ἐξουσίᾳ χρώμενος τὸ δίκαιον αἴρεις. 		215 And yet we actually do imagine such things to be taking place.

So far as it is possible for me to decide, I have reached the following conclusion.

You must in every possible way, O King, govern your words and actions by the rule of piety that you may have the consciousness that you are maintaining virtue and that you never choose to gratify yourself at the expense of reason and never by abusing your power do despite to righteousness.
216 ἐπὶ πλεῖον γάρ, ἐν οἷς ἕκαστος πράγμασιν ἐγρηγορὼς τὴν διαγωγὴν ποιεῖται, καὶ καθ’ ὕπνον ἐν τοῖς αὐτοῖς‎ ἡ‎ διάνοια τὴν ἀναστροφὴν ἔχει, ὡς‎ δὲ πάντα‎ διαλογισμὸν καὶ πρᾶξιν ἐπὶ τὰ κάλλιστα‎ τρεπομένην κατευθύνει καὶ ἐγρηγορὼς καὶ ἐν ὕπνῳ‎.

διὸ καὶ περὶ σὲ διὰ παντός ἐστιν εὐστάθεια. 		216 For the mind mostly busies itself in sleep with the same things with which it occupies itself when awake.

And he who has all his thoughts and actions set towards the noblest ends establishes himself in righteousness both when he is awake and when he is asleep.

Wherefore you must be steadfast in the constant discipline of self.”
217 Κατευφημήσας δὲ‎ καὶ τοῦτον εἶπε πρὸς τὸν ἕτερον Ἐπεὶ σὺ δέκατος τὴν ἀπόκρισιν ἔχεις, ὡς‎ ἂν‎ ἀποφήνῃ, πρὸς τὸ δεῖπνον τραπησόμεθα. 217 The king bestowed praise on the man and said to another, “since you are the tenth to answer, when you have spoken, we will devote ourselves to the banquet.” And then he put the question,
218 ἠρώτα δέ Πῶς ἂν‎ μηδὲν ἀνάξιον ἑαυτῶν πράσσοιμεν; ὁ‎ δὲ εἶπεν Ἐπίβλεπε διὰ παντὸς‎ εἰς τὴν σεαυτοῦ δόξαν καὶ τὴν ὑπεροχήν, ἵνα‎ τούτοις‎ ἀκόλουθα καὶ λέγῃς καὶ διανοῇ, γινώσκων ὅτι πάντες ὧν ἄρχεις περὶ σοῦ καὶ διανοοῦνται καὶ λαλοῦσιν. 218 How can I avoid doing anything unworthy of myself? And he replied, “Look always to your own fame and your own supreme position, that you may speak and think only such things as are consistent therewith, knowing that all your subjects think and talk about you.
219 οὐ‎ γὰρ ἐλάχιστόν σε δεῖ τῶν ὑποκριτῶν φαίνεσθαι·

τὸ γὰρ πρόσωπον, {ὃ δέον αὐτοῖς‎} ἐστιν ὑποκρίνεσθαι, τοῦτο συνθεωροῦντες ἀκόλουθα πάντα‎ πράσσουσι·

σὺ δὲ οὐχ ὑπόκρισιν ἔχεις, ἀλλ’ ἀληθῶς βασιλεύεις, θεοῦ δόντος σοι καταξίως τῶν τρόπων τὴν ἡγεμονίαν. 		219 For you must not appear to be worse than the actors, who study carefully the role, which it is necessary for them to play, and shape all their actions in accordance with it.

You are not acting a part, but are really a king, since God has bestowed upon you a royal authority in keeping with your character.”
220 Τοῦ‎ δὲ βασιλέως εὖ μάλα συγκροτήσαντος μετὰ‎ φιλοφροσύνης ἐπὶ πλείονα χρόνον, τοὺς ἀνθρώπους καθυπνοῦν παρεκάλουν.

καὶ τὰ μὲν πρὸς τούτους ὡς‎ ἔληξεν, ἐπὶ τὴν ἑξῆς ἐτράπησαν τῆς συμποσίας διάταξιν. 		220 When the king had applauded loud and long in the most gracious way, the guests were urged to seek repose.

So when the conversation ceased, they devoted themselves to the next course of the feast.
221 Τῇ δὲ ἐχομένῃ, τῆς αὐτῆς‎ διατάξεως γενηθείσης, ὅτε καιρὸν ὑπελάμβανεν ὁ βασιλεὺς‎ εἶναι τοῦ πυνθάνεσθαί τι τῶν ἀνδρῶν, ἠρώτα τὸν πρῶτον τῶν ἀπολιπόντων πρὸς τὴν ἑξῆς ἐρώτησιν Τίς ἐστιν ἀρχὴ‎ κρατίστη; 221 On the following day, the same arrangement was observed, and when the king found an opportunity of putting questions to the men, he questioned the first of those who had been left over for the next interrogation, What is the highest form of government?
222 Ἐκεῖνος δὲ ἔφη Τὸ‎ κρατεῖν ἑαυτοῦ καὶ μὴ‎ συγκαταφέρεσθαι ταῖς ὁρμαῖς.

πᾶσι γὰρ ἀνθρώποις φυσικὸν εἶναι τὸ πρός τι τὴν διάνοιαν ῥέπειν·

222 And he replied, “To rule oneself and not to be carried away by impulses.

For all men possess a certain natural bent of mind.
223 τοῖς μὲν οἶν πολλοῖς ἐπὶ τὰ βρωτὰ καὶ ποτὰ καὶ τὰς ἡδονὰς εἰκός ἐστι κεκλίσθαι, τοῖς δὲ βασιλεῦσιν ἐπὶ χώρας κατάκτησιν, κατὰ τὸ τῆς δόξης μέγεθος·

πλὴν‎ ἐν πᾶσι μετριότης καλόν.

ἃ δὲ ὁ θεὸς δίδωσι, ταῦτα‎ λαμβάνων σύνεχε·

τῶν δ’ ἀνεφίκτων μὴ‎ ἐπιθύμει. 		223 It is probable that most men have an inclination towards food and drink and pleasure, and kings a bent towards the acquisition of territory and great renown.

But it is good that there should be moderation in all things.

What God gives, that you must take and keep, but never yearn for things that are beyond your reach.”
224 Τοῖς δὲ ῥηθεῖσιν ἀρεσθεὶς πρὸς τὸν ἐχόμενον εἶπε Πῶς ἂν‎ ἐκτὸς εἴη φθόνου; διαλιπὼν δὲ Ἐκεῖνος ἔφη Πρῶτον εἰ νοήσαι, ὅτι ὁ θεὸς πᾶσι μερίζει δόξαν τε καὶ πλούτου μέγεθος τοῖς βασιλεῦσι, καὶ οὐδεὶς περὶ ἑαυτόν ἐστι βασιλεύς·

πάντες γὰρ θέλουσι μετασχεῖν ταύτης τῆς δόξης, ἀλλ’ οὐ‎ δύνανται·

θεοῦ γάρ ἐστι δόμα. 		224 Pleased with these words, the king asked the next How he could be free from envy? And he after a brief pause replied, “If you consider first of all that it is God who bestows on all kings glory and great wealth and no one is king by his own power.

All men wish to share this glory but cannot, since it is the gift of God.”
225 Ἐπαινέσας δὲ τὸν ἄνδρα‎ διὰ πλειόνων ἐπηρώτα τὸν ἕτερον Πῶς ἂν‎ καταφρονοίη τῶν ἐχθρῶν; ὁ‎ δὲ εἶπεν Ἠσκηκὼς πρὸς πάντας ἀνθρώπους εὔνοιαν καὶ κατεργασάμενος φιλίας, λόγον οὐθενὸς ἂν‎ ἔχοις·

τὸ‎ δὲ κεχαριτῶσθαι πρὸς πάντας ἀνθρώπους καὶ καλὸν δῶρον εἰληφέναι παρὰ θεοῦ τοῦτ’ ἔστι κράτιστον. 		225 The king praised the man in a long speech and then asked another How he could despise his enemies? And he replied, “If you show kindness to all men and win their friendship, you need fear no one.

To be popular with all men is the best of good gifts to receive from God.”
226 Συναινέσας δὲ τούτοις‎ τὸν ἑξῆς ἐκέλευσεν ἀποκριθῆναι, πρὸς αὐτὸν‎ εἰπών Πῶς ἂν‎ δοξαζόμενος διαμένοι; εἶπε δὲ Τῇ προθυμίᾳ καὶ ταῖς χάρισι πρὸς τοὺς ἄλλους μεταδοτικὸς ὢν‎ καὶ μεγαλομερὴς οὐδέποτ’ ἂν‎ ἀπολίποι δόξης·

ἵνα‎ δὲ τὰ προειρημένα σοι διαμένῃ, τὸν θεὸν ἐπικαλοῦ διὰ παντός. 		226 Having praised this answer the king ordered the next man to reply to the question, How he could maintain his great renown? and he replied that “If you are generous and large-hearted in bestowing kindness and acts of grace upon others, you will never lose your renown, but if you wish the aforesaid graces to continue yours, you must call upon God continually.”
227 Εὐφημήσας δὲ τοῦτον ἕτερον ἠρώτα Πῶς τινα δεῖ φιλότιμον εἶναι; Ἐκεῖνος δὲ ἔφη Πρὸς τοὺς φιλικῶς ἔχοντας ἡμῖν οἴονται πάντες ὅτι πρὸς τούτους δέον·

ἐγὼ‎ δ’ ὑπολαμβάνω, πρὸς τοὺς ἀντιδοξοῦντας φιλοτιμίαν δεῖν χαριστικὴν ἔχειν, ἵνα‎ τούτῳ τῷ τρόπῳ μετάγωμεν αὐτοὺς ἐπὶ τὸ καθῆκον καὶ συμφέρον ἑαυτοῖς.

δεῖ δὲ τὸν θεὸν λιτανεύειν, ἵνα‎ ταῦτ’ ἐπιτελῆται·

τὰς γὰρ ἁπάντων διανοίας κρατεῖ. 		227 The king expressed his approval and asked the next, To whom ought a man to show liberality? And he replied, “All men acknowledge that we ought to show liberality to those who are well disposed towards us, but I think that we ought to show the same keen spirit of generosity to those who are opposed to us that by this means we may win them over to the right and to what is advantageous to ourselves.

But we must pray to God that this may be accomplished, for he rules the minds of all men.”
228 Συνομολογήσας δὲ τούτοις‎ τὴν ἕκτον‎ ἐκέλευσεν ἀποφήνασθαι πυνθανόμενος Τίσι δεῖ χαρίζεσθαι; Ἐκεῖνος δ’ ἀπεκρίθη Γονεῦσι διὰ παντός, καὶ γὰρ ὁ θεὸς πεποίηται ἐντολὴν μεγίστην περὶ τῆς τῶν γονέων τιμῆς.

ἑπομένως δὲ τὴν τῶν φίλων ἐγκρίνει διάθεσιν, προσονομάσας ἴσον τῇ ψυχῇ τὸν φίλον.

σὺ δὲ καλῶς ποιεῖς ἅπαντας ἀνθρώπους εἰς φιλίαν πρὸς ἑαυτὸν καθιστῶν. 		228 Having expressed his agreement with the answer, the king asked the sixth to reply to the question, To whom ought we to exhibit gratitude? And he replied, “To our parents continually, for God has given us a most important commandment with regard to the honour due to parents.

In the next place He reckons the attitude of friend towards friend for He speaks of "a friend who is as your own soul".

You do well in trying to bring all men into friendship with yourself.”
229 Παρακαλέσας δὲ‎ καὶ τοῦτον ἐπυνθάνετο καὶ τοῦ μετέπειτα

Τί καλλονῆς ἄξιόν ἐστιν;

ὁ‎ δὲ εἶπεν Εὐσέβεια. καὶ γὰρ αὕτη καλλονή τίς‎ ἐστι πρωτεύουσα. τὸ‎ δὲ δυνατὸν αὐτῆς‎ ἐστιν ἀγάπη· αὕτη γὰρ θεοῦ δόσις ἐστιν·

ἣν καὶ σὺ κέκτησαι πάντα‎ περιέχων ἐν αὐτῇ τὰ ἀγαθά. 		229 The king spoke kindly to him and then asked the next, “What is it that resembles beauty in value?”

And he said, “Piety, for it is the pre-eminent form of beauty, and its power lies in love, which is the gift of God.

This you have already acquired and with it all the blessings of life.”
230 λίαν δὲ φιλοφρόνως ἐπικροτήσας εἶπε πρὸς ἕτερον

Πῶς ἂν‎ πταίσας πάλιν τῆς αὐτῆς‎ κρατήσαι δόξης;

ὁ‎ δὲ ἔφη Σὲ μὲν οὐ‎ δυνατόν ἐστι πταῖσαι, πᾶσι γὰρ χάριτας ἔσπαρκας, αἳ βλαστάνουσιν εὔνοιαν, ἣ τὰ μέγιστα τῶν ὅπλων κατισχύουσα περιλαμβάνει τὴν μεγίστην ἀσφάλειαν·

230 The king in the most gracious way applauded the answer and asked another,

“How, if he were to fail, he could regain his reputation again in the same degree?”

And he said, “It is not possible for you to fail, for you have sown in all men the seeds of gratitude which produce a harvest of goodwill,
231 εἰ δέ τινες πταίουσιν, ἐφ’ οἷς πταίουσιν, οὐκέτι χρὴ ταῦτα‎ πράσσειν, ἀλλὰ φιλίαν κατακτησαμένους δικαιοπραγεῖν.

θεοῦ δὲ δῶρον ἀγαθῶν ἐργάτην εἶναι καὶ μὴ‎ τῶν ἐναντίων. 		231 and this is mightier than the strongest weapons and guarantees the greatest security.

But if any man does fail, he must never again do those things which caused his failure, but he must form friendships and act justly.

For it is the gift of God to be able to do good actions and not the contrary.”
232 Συναρεσθεὶς δὲ τούτοις‎ πρὸς τὸν ἕτερον εἶπε Πῶς ἂν‎ ἐκτὸς γένοιτο λύπης; ὁ‎ δὲ ἔφησεν Εἰ μηδένα βλάπτοι, πάντες δὲ ὠφελοῖ, τῇ δικαιοσύνῃ κατακολουθῶν·

τοὺς γὰρ ἀπ’ αὐτῆς‎ καρποὺς ἀλυπίαν κατασκευάζειν. 		232 Delighted with these words, the king asked another How he could be free from grief? And he replied, “If he never injured any one, but did good to everybody and followed the pathway of righteousness, for its fruits bring freedom from grief.
233 ἱκετεύειν δὲ τὸν θεόν, ἵνα‎ μὴ‎ τὰ παρὰ τὴν προαίρεσιν ἡμῶν ἀνακύπτοντα βλάπτῃ, λέγω δὴ οἷον θάνατοί τε καὶ νόσοι καὶ λῦπαι καὶ τὰ τοιαῦτα. {αὐτῷ} δὲ σοὶ εὐσεβεῖ καθεστῶτι τούτων οὐδὲν ἂν‎ προσέλθοι. 233 But we must pray to God that unexpected evils such as death or disease or pain or anything of this kind may not come upon us and injure us.

But since you are devoted to piety, no such misfortune will ever come upon you.”
234 Καλῶς δὲ‎ καὶ τοῦτον ἐπαινέσας τὸν δέκατον ἠρώτα Τί μέγιστόν ἐστι δόξης; ὁ‎ δὲ εἶπε Τὸ‎ τιμᾷν τὸν θεόν·

τοῦτο δ’ ἐστὶν οὐ‎ δώροις οὐδὲ θυσίαις, ἀλλὰ ψυχῆς καθαρότητι καὶ διαλήψεως ὁσίας, καθὼς ὑπὸ τοῦ θεοῦ πάντα‎ κατασκευάζεται καὶ διοικεῖται κατὰ τὴν αὐτοῦ‎ βούλησιν·

ἣν καὶ σὺ διατελεῖς ἔχων‎ γνώμην, ᾗ πάρεστι σημειοῦσθαι πᾶσιν ἐκ τῶν ὑπὸ σοῦ συντετελεσμένων καὶ συντελουμένων. 		234 The king bestowed great praise upon him and asked the tenth, What is the highest form of glory? And he said, “To honour God, and this is done not with gifts and sacrifices but with purity of soul and holy conviction, since all things are fashioned and governed by God in accordance with His will.

Of this purpose you are in constant possession as all men can see from your achievements in the past and in the present.”
235 Μετὰ μείζονος δὲ φωνῆς πάντας αὐτοὺς ὁ βασιλεὺς‎ ἠσπάζετο καὶ παρεκάλει, συνεπιφωνούντων τῶν παρόντων, μάλιστα δὲ τῶν φιλοσόφων.

καὶ γὰρ ταῖς ἀγωγαῖς καὶ τῷ λόγῳ πολὺ προέχοντες αὐτῶν ἦσαν, ὡς‎ ἂν‎ ἀπὸ θεοῦ τὴν καταρχὴν ποιούμενοι.

μετὰ‎ δὲ ταῦτα‎ ὁ βασιλεὺς‎ εἰς τὸ φιλοφρονεῖσθαι προῆλθε διὰ τῶν προπόσεων. 		235 With loud voice the king greeted them all and spoke kindly to them, and all those who were present expressed their approval, especially the philosophers.

For they were far superior to them (i.e.

the philosophers) both in conduct and in argument, since they always made God their starting point.

After this the king to show his good feeling proceeded to drink the health of his guests.