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Letter of Aristeas
The Letter of Aristeas or Letter to
Philocrates is a Hellenistic work of the 2nd
century BC, assigned by Biblical scholars to the
Pseudepigrapha.[1]

Josephus,[2] who paraphrases about two-fifths of

the letter, ascribes it to Aristeas and to have been Beginning of the Letter of Aristeas to Philocrates.
written to a certain Philocrates, describing the Biblioteca Apostolica Vaticana, 11th century.
Greek translation of the Hebrew Law by seventy-
two interpreters sent into Egypt from Jerusalem
at the request of the librarian of Alexandria, resulting in the Septuagint translation. Though some have
argued that its story of the creation of the Greek translation of the Hebrew Bible is fictitious,[3] it is the
earliest text to mention the Library of Alexandria.[4]

Contents
History
Criticism
See also
References
Bibliography
External links

History
The Letter of Aristeas, called so because it was a letter addressed from Aristeas to his brother
Philocrates,[5] deals primarily with the reason the Greek translation of the Hebrew Law, also called the
Septuagint, was created, as well as the people and processes involved. The letter's author alleges to be a
courtier of Ptolemy II Philadelphus (reigned 281-246 BC).

Over twenty Greek manuscript copies of the letter are known to survive, dating from the 11th to the 15th
century. The letter is also mentioned and quoted in other ancient texts, most notably in Antiquities of the
Jews by Josephus (c. 93 AD), in Life of Moses by Philo of Alexandria (c. AD 15), and in an excerpt from
Aristobulus of Alexandria (c. 160 BC) preserved in Praeparatio evangelica by Eusebius.[6]

In detail, the work relates how the king of Egypt, presumably Ptolemy II Philadelphus, is urged by his
chief librarian Demetrios of Phaleron to have the Hebrew Law translated into Greek, and so add the
knowledge of the Hebrews to the vast collection of books the empire had already collected. The king
responds favorably, including giving freedom to Jews who had been taken into captivity by his
predecessors, and sending lavish gifts (which are described in great detail) to the Temple in Jerusalem
along with his envoys. The high priest chooses exactly six men from each of the twelve tribes, giving 72 in
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all; he gives a long sermon in praise of the Law. When the

translators arrive in Alexandria the king weeps for joy and for
the next seven days puts philosophical questions to the
translators, the wise answers to which are related in full. The 72
translators then complete their task in exactly 72 days. The Jews
of Alexandria, on hearing the Law read in Greek, request copies
and lay a curse on anyone who would change the translation.
The king then rewards the translators lavishly and they return
home.[7]

A main goal of the 2nd-century author seems to be to establish

the superiority of the Greek Septuagint text over any other
version of the Hebrew Bible. The author is noticeably pro-Greek,
portraying Zeus as simply another name for the God of Israel,
and while criticism is lodged against idolatry and Greek sexual
ethics, the argument is phrased in such a way as to attempt to
persuade the reader to change, rather than as a hostile attack.
The manner in which the author concentrates on describing
Judaism, and particularly its temple in Jerusalem could be
viewed as an attempt to proselytise.
Latin translation, with a portrait of
Ptolemy II on the right. Bavarian State
Criticism Library, circa 1480.

Demetrios of Phaleron, a client of Ptolemy I Soter, is not a good

candidate as a collaborator with Ptolemy II Philadelphus. Roger
S. Bagnall notes that he made the strategic mistake at the
beginning of the reign of supporting Ptolemy's older half-
brother, and was punished with internal exile, dying soon
afterwards.[8]

The Spanish humanist Luis Vives is sometimes quoted as having

been the first to have exposed the fictitious character of the
Letter, in his In XXII libros de civitate Dei commentaria (Basel:
Frobenius, 1522), on Aug. Book XVIII, 42.[9] But a lecture of the
Latin text reveals that Vives only transmitted Jerome's
criticisms of the Aristeas story, and added nothing critical of his
own account. The inconsistencies and anachronisms of the
author, exposed by many 17th-century scholars were collected
and presented with great erudition and wit by Humphrey Hody
(1659–1706),[10] Hody placed the writing closer to 170–130 BC.
His Oxford dissertation of 1685 provoked an "angry and
scurrilous reply" from Isaac Vossius (1618–1689), who had been
librarian to Queen Christina of Sweden, in the appendix to his
Observations on Pomponius Mela, 1686, to which Hody
conclusively replied in notes to his reprint of 1705.[11] Due to
this, the author of the letter of Aristeas is most often referred to
as pseudo-Aristeas.[12] Greek-Latin bilingual Oxford edition of
1692.

Modern scholarship is unanimously with Hody. Victor

Tcherikover (Hebrew University) summed up the scholarly consensus in 1958:
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"Modern scholars commonly regard the “Letter of Aristeas” as a work typical of Jewish
apologetics, aiming at self-defense and propaganda, and directed to the Greeks. Here are
some instances illustrating this general view. In 1903 Friedlander wrote that the glorification
of Judaism in the letter was no more than self-defense, though “the book does not mention
the antagonists of Judaism by name, nor does it admit that its intention is to refute direct
attacks.” Stein sees in the letter “a special kind of defense, which practices diplomatic tactics,”
and Tramontano also speaks of “an apologetic and propagandist tendency.” Vincent
characterizes it as “a small unapologetic novel written for the Egyptians” (i.e. the Greeks in
Egypt). Pheiffer says: “This fanciful story of the origin of the Septuagint is merely a pretext
for defending Judaism against its heathen denigrators, for extolling its nobility and
reasonableness, and first striving to convert Greek speaking Gentiles to it.” Schürer classes
the letter with a special kind of literature, “Jewish propaganda in Pagan disguise,” whose
works are “directed to the pagan reader, in order to make propaganda for Judaism among the
Gentiles.” Andrews, too, believes that the role of a Greek was assumed by Aristeas in order “to
strengthen the force of the argument and commend it to non-Jewish readers. Even Gutman,
who rightly recognizes that the Letter sprang 'from an inner need of the educated Jew,' sees
in it 'a strong means for making Jewish propaganda in the Greek world.' ”[13]

But Tcherikover continues,

"In this article an attempt will be made to prove that the Letter of Aristeas was not written
with the aim of self-defense or propaganda, and was addressed not to Greek, but to Jewish
readers."[13]

In 2001, Bruce Metzger writes:

Most scholars who have analyzed the letter have concluded that the author cannot have been
the man he represented himself to be but was a Jew who wrote a fictitious account in order to
enhance the importance of the Hebrew Scriptures by suggesting that a pagan king had
recognized their significance and therefore arranged for their translation into Greek.[14]

Scholars avid for the scant information about the Library and the Musaeum of Alexandria have
depended on pseudo-Aristeas, who "has that least attractive quality in a source: to be trusted only where
corroborated by better evidence, and there unneeded," Roger Bagnall concluded.[15]

See also
Ptolemaic Baris

References
1. Harris, Stephen L., Understanding the Bible. (Palo Alto: Mayfield) 1985; André Pelletier, SJ, La Lettre
d'Aristée à Philocrate (Paris) 1962.
2. Antiquities XII:ii passim (Online (https://pace.webhosting.rug.nl/york/york/showText?book=12&chapte
r=2&textChunk=whistonSection&chunkId=1&go.x=10&go.y=9&text=anti&version=whiston&direction=
&tab=&layout=split) in Greek and English at York University)

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3. The narrative is "open to the gravest suspicion, and the letter abounds with improbabilities and is
now generally regarded as more or less fabulous," observed The Classical Review 335/6 (August–
September 1919:123), reporting H. St.J. Thackeray's The Letter of Aristeas, with an Appendix of the
Ancient Evidence on the Origin of the LXX..
4. The Cambridge Companion to the City in Literature, edited by Kevin R. McNamara, p.36
5. "Letter of Aristeas" (http://www.britannica.com/EBchecked/topic/34391/Letter-of-Aristeas).
Encyclopedia Britannica Online. 2012. Retrieved 14 August 2012.
6. Hereen, Achille; Seminaire, Grande; Bruges, Belgium (2009–2012). "Origin of the Septuagint
according to Tradition" (https://web.archive.org/web/20120727101340/http://www.veritasbible.com/re
sources/articles/Septuagint_Version). Bible Source Texts Septuagint Version. Veritas Bible. Archived
from the original (http://www.veritasbible.com/resources/articles/Septuagint_Version) on 27 July
2012. Retrieved 14 August 2012.
7. Smith, Prof. Barry D. (2 September 2010). "Jewish History from Alexander to the Death of Seleucus
IV Eupator (333-175 BCE)" (https://web.archive.org/web/20120623185434/http://www.abu.nb.ca/cou
rses/ntintro/intest/hist1.htm). The Intertestamental Period. Crandall University. Archived from the
original (http://www.abu.nb.ca/courses/ntintro/intest/hist1.htm) on 23 June 2012. Retrieved 14 August
2012.
8. Roger S. Bagnall, "Alexandria: Library of Dreams". (PDF) (http://archive.nyu.edu/bitstream/2451/282
63/2/D172-Alexandria%2520Library%2520of%2520Dreams.pdf) Archived (https://web.archive.org/w
eb/20160304195623/http://archive.nyu.edu/bitstream/2451/28263/2/D172-Alexandria%20Library%20
of%20Dreams.pdf) 4 March 2016 at the Wayback Machine Proceedings of the American
Philosophical Society 146.4 (December 2002:348-362) p. 348
9. E.g., in Natalio Fernández Marcos, The Septuagint in Context: Introduction to the Greek Versions of
the Bible (tr. W.G.E. Watson; Leiden: Brill, 2000),
10. Hody, Contra historiam Aristeae de LXX (Oxford) 1705, a reprint of his dissertation, Oxford, 1685.
11. Sidney Jellicoe, The Septuagint and Modern Study, 1993:31.
12. Prosographia Ptolemaica
13. V. Tcherikover, "The Ideology of the Letter of Aristeas" Harvard Theological Review 51.2 (April 1958),
pp. 59-85 (JSTOR ref. (https://www.jstor.org/pss/1508930))
14. Metzger, B., The Bible in Translation (Baker Academic, 2001), p. 15.
15. Bagnall 2002:352.

Bibliography
Dries De Crom, "The Letter of Aristeas and the Authority of the Septuagint", Journal for the Study of
the Pseudepigrapha 17,2 (2008), 141-160.

External links
Online version in English translation (http://www.ccel.org/c/charles/otpseudepig/aristeas.htm) from
the Christian Classics Ethereal Library
Aristeas: 2015 Critical Translation with Audio Drama (http://www.biblicalaudio.com/aristeas.htm) at
biblicalaudio
Online version of the Greek text from the Online Critical Pseudepigrapha (https://web.archive.org/we
b/20140110191417/http://ocp.stfx.ca/)
Jewish Encyclopedia article (http://www.jewishencyclopedia.com/view.jsp?artid=1765&letter=A)
(1901–06).
Scholarly assessments (http://www.earlyjewishwritings.com/letteraristeas.html), Early Jewish
Writings website
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Lecture summary (https://web.archive.org/web/20071017190040/http://www.st-andrews.ac.uk/~www

_sd/aristeas.html), Dr James Davila (1999), University of St Andrew's.

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