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

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

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

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

And I suppose that the thing will seem incredible to those who will read my narrative in the future.

But it is unseemly to misrepresent facts which are recorded in the public archives.

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

I was so impressed by the force of their utterances, that I made an effort to consult those whose business it was to make a record of all that happened at the royal audiences and banquets.

I was so impressed by the force of their utterances, that I made an effort to consult those whose business it was to make a record of all that happened at the royal audiences and banquets.

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

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

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

I obtained therefore, as has been said, accurate information from the public records, and I have set forth the facts in proper order since I know how eager you are to obtain useful information.

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

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

So they set to work comparing their several results and making them agree, and whatever they agreed upon was suitably copied out under the direction of Demetrius.

And the session lasted until the ninth hour; after this they were set free to minister to their physical needs.

And the session lasted until the ninth hour; after this they were set free to minister to their physical needs.

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

In the early morning they appeared daily at the Court, and after saluting the king went back to their own place.

And as is the custom of all the Jews, they washed their hands in the sea and prayed to God and then devoted themselves to reading and translating the particular passage upon which they were engaged, and I put the question to them, Why it was that they washed their hands before they prayed?

And as is the custom of all the Jews, they washed their hands in the sea and prayed to God and then devoted themselves to reading and translating the particular passage upon which they were engaged, and I put the question to them, Why it was that they washed their hands before they prayed?

And as is the custom of all the Jews, they washed their hands in the sea and prayed to God and then devoted themselves to reading and translating the particular passage upon which they were engaged, and I put the question to them, Why it was that they washed their hands before they prayed?

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

When the work was completed, Demetrius collected together the Jewish population in the place where the translation had been made, and read it over to all, in the presence of the translators, who met with a great reception also from the people, because of the great benefits which they had conferred upon them.

They bestowed warm praise upon Demetrius, too, and urged him to have the whole law transcribed and present a copy to their leaders.

They bestowed warm praise upon Demetrius, too, and urged him to have the whole law transcribed and present a copy to their leaders.

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

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

The whole book was read over to him and he was greatly astonished at the spirit of the lawgiver.

And he said to Demetrius, 'How is it that none of the historians or 'the poets have ever thought it worth their while to allude to such a wonderful achievement?'

And he said to Demetrius, 'How is it that none of the historians or 'the poets have ever thought it worth their while to allude to such a wonderful achievement?'

And he said to Demetrius, 'How is it that none of the historians or 'the poets have ever thought it worth their while to allude to such a wonderful achievement?'

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

When he had recovered a little, he besought God to make it clear to him why the misfortune had befallen him.

When he had recovered a little, he besought God to make it clear to him why the misfortune had befallen him.

And it was revealed to him in a dream, that from idle curiosity he was wishing to communicate sacred truths to common men, and that if he desisted he would recover his health.

And it was revealed to him in a dream, that from idle curiosity he was wishing to communicate sacred truths to common men, and that if he desisted he would recover his health.

And it was revealed to him in a dream, that from idle curiosity he was wishing to communicate sacred truths to common men, and that if he desisted he would recover his health.

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

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

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

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

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

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

And with the escort he sent Eleazar ten couches with silver legs and all the necessary equipment, a sideboard worth thirty talents, ten robes, purple, and a magnificent crown, and a hundred pieces of the finest woven linen, also bowls and dishes, and two golden beakers to be dedicated to God.

And with the escort he sent Eleazar ten couches with silver legs and all the necessary equipment, a sideboard worth thirty talents, ten robes, purple, and a magnificent crown, and a hundred pieces of the finest woven linen, also bowls and dishes, and two golden beakers to be dedicated to God.

He urged him also in a letter that if any of the men preferred to come back to him, not to hinder them.

He urged him also in a letter that if any of the men preferred to come back to him, not to hinder them.

He urged him also in a letter that if any of the men preferred to come back to him, not to hinder them.

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

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

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

PHILOSOPHICAL in the highest degree is the question I propose to discuss, namely whether the Inspired Reason is supreme ruler over the passions; and to the philosophy of it I would seriously entreat your earnest attention.

PHILOSOPHICAL in the highest degree is the question I propose to discuss, namely whether the Inspired Reason is supreme ruler over the passions; and to the philosophy of it I would seriously entreat your earnest attention.

That is to say, if Reason is proved to control the passions adverse to temperance, gluttony and lust, it is also clearly shown to be lord over the passions, like malevolence, opposed to justice, and over those opposed to manliness, namely rage and pain and fear.

That is to say, if Reason is proved to control the passions adverse to temperance, gluttony and lust, it is also clearly shown to be lord over the passions, like malevolence, opposed to justice, and over those opposed to manliness, namely rage and pain and fear.

That is to say, if Reason is proved to control the passions adverse to temperance, gluttony and lust, it is also clearly shown to be lord over the passions, like malevolence, opposed to justice, and over those opposed to manliness, namely rage and pain and fear.

That is to say, if Reason is proved to control the passions adverse to temperance, gluttony and lust, it is also clearly shown to be lord over the passions, like malevolence, opposed to justice, and over those opposed to manliness, namely rage and pain and fear.

That is to say, if Reason is proved to control the passions adverse to temperance, gluttony and lust, it is also clearly shown to be lord over the passions, like malevolence, opposed to justice, and over those opposed to manliness, namely rage and pain and fear.

That is to say, if Reason is proved to control the passions adverse to temperance, gluttony and lust, it is also clearly shown to be lord over the passions, like malevolence, opposed to justice, and over those opposed to manliness, namely rage and pain and fear.

But, some may ask, if the Reason is master of the passions, why does it not control forgetfulness and ignorance? their object being to cast ridicule.

The answer is that Reason is not master over defects inhering in the mind itself, but over the passions or moral defects that are adverse to justice and manliness and temperance and judgement; and its action in their case is not to extirpate the passions, but to enable us to resist them successfully.

The answer is that Reason is not master over defects inhering in the mind itself, but over the passions or moral defects that are adverse to justice and manliness and temperance and judgement; and its action in their case is not to extirpate the passions, but to enable us to resist them successfully.

The answer is that Reason is not master over defects inhering in the mind itself, but over the passions or moral defects that are adverse to justice and manliness and temperance and judgement; and its action in their case is not to extirpate the passions, but to enable us to resist them successfully.

The answer is that Reason is not master over defects inhering in the mind itself, but over the passions or moral defects that are adverse to justice and manliness and temperance and judgement; and its action in their case is not to extirpate the passions, but to enable us to resist them successfully.

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

But I shall presently take opportunity to discuss this, after we have begun with the general theory, as I am in the habit of doing, and I will then proceed to their story, giving glory to the all-wise God.

But I shall presently take opportunity to discuss this, after we have begun with the general theory, as I am in the habit of doing, and I will then proceed to their story, giving glory to the all-wise God.

But I shall presently take opportunity to discuss this, after we have begun with the general theory, as I am in the habit of doing, and I will then proceed to their story, giving glory to the all-wise God.

Reason I take to be the mind preferring with clear deliberation the life of wisdom.

Wisdom I take to be the knowledge of things, divine and human, and of their causes.

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

But of the passions there are two comprehensive sources, namely, pleasure and pain, and either belongs essentially also to the soul as well as to the body.

But of the passions there are two comprehensive sources, namely, pleasure and pain, and either belongs essentially also to the soul as well as to the body.

And with respect both to pleasure and pain there are many cases where the passions have certain sequences.

Temperance, I take it, is the repression of the desires; but of the desires some are mental and some physical, and both kinds are clearly controlled by Reason; when we are tempted towards forbidden meats, how do we come to relinquish the pleasures to be derived from them?

Temperance, I take it, is the repression of the desires; but of the desires some are mental and some physical, and both kinds are clearly controlled by Reason; when we are tempted towards forbidden meats, how do we come to relinquish the pleasures to be derived from them?

Is it not that Reason has power to repress the appetites? In my opinion it is so.

Accordingly when we feel a desire to eat water-animals and birds and beasts and meats of every description forbidden to us under the Law, we abstain through the predominance of Reason.

Accordingly when we feel a desire to eat water-animals and birds and beasts and meats of every description forbidden to us under the Law, we abstain through the predominance of Reason.

And what is there to be surprised at if the natural desire

And Reason is proved to subdue the impulse not only of sexual desire, but of all sorts of covetings.

Verily, when the Law orders us not to covet, it should, I think, confirm strongly the argument that the Reason is capable of controlling covetous desires, even as it does the passions that militate against justice.

How else, can a man, naturally gormandizing and greedy and drunken, be taught to change his nature, if the Reason be not manifestly the master of the passions?

Certainly, as soon as a man orders his life according to the Law, if he is miserly he acts contrary to his nature, and lends money to the needy without interest, and at the seventh-year periods cancels the debt.

Certainly, as soon as a man orders his life according to the Law, if he is miserly he acts contrary to his nature, and lends money to the needy without interest, and at the seventh-year periods cancels the debt.

Certainly, as soon as a man orders his life according to the Law, if he is miserly he acts contrary to his nature, and lends money to the needy without interest, and at the seventh-year periods cancels the debt.

And with regard to all the rest we can recognize that Reason is in the position of master over the passions or affections.

And do not think it a paradoxical thing when Reason through the Law is able to overcome even hatred, so that a man refrains from cutting down the enemy's orchards, and protects the property of the enemy from the spoilers, and gathers up their goods that have been scattered.

And the rule of Reason is likewise proved to extend through the more aggressive passions or vices, ambition, vanity, ostentation, pride, and backbiting.

Yea, Moses when he was angered against Dathan and Abiram did not give free course to his wrath, but governed his anger by his Reason.

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

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

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

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

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

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

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

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