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was one circumstance which led Ptolemy to imagine that the Jews would, at that time particularly, be averse to granting any request of such a nature coming from an Egyptian king, and that was, that during certain wars which had taken place in previous reigns, a considerable number of prisoners had been taken by the Egyptians, and had been brought to Egypt as captives, where they had been sold to the inhabitants, and were now scattered over the land as slaves. They were employed as servile laborers in tilling the fields, or in turning enormous wheels to pump up water from the Nile. The masters of these hapless bondmen conceived, like other slave-holders, that they had a right of property in their slaves. This was in some respects true, since they had bought them of the government at the close of the war for a consideration; and though they obviously derived from this circumstance no valid proprietary right or claim as against the men personally, it certainly would seem that it gave them a just claim against the government of whom they bought, in case of subsequent manumission.

      Ptolemy or his minister, for it can not now be known who was the real actor in these transactions, determined on liberating these slaves and sending them back to their native land, as a means of propitiating the Jews and inclining them to listen favorably to the request which he was about to prefer for a copy of their sacred writings. He, however, paid to those who held the captives a very liberal sum for ransom. The ancient historians, who never allow the interest of their narratives to suffer for want of a proper amplification on their part of the scale on which the deeds which they record were performed, say that the number of slaves liberated on this occasion was a hundred and twenty thousand, and the sum paid for them, as compensation to the owners, was six hundred talents, equal to six hundred thousand dollars.3 And yet this was only a preliminary expense to pave the way for the acquisition of a single series of books, to add to the variety of the immense collection.

      After the liberation and return of the captives, Ptolemy sent a splendid embassage to Jerusalem, with very respectful letters to the high priest, and with very magnificent presents. The embassadors were received with the highest honors. The request of Ptolemy that he should be allowed to take a copy of the sacred books for his library was very readily granted.

      The priests caused copies to be made of all the sacred writings. These copies were executed in the most magnificent style, and were splendidly illuminated with letters of gold. The Jewish government also, at Ptolemy’s request, designated a company of Hebrew scholars, six from each tribe – men learned in both the Greek and Hebrew languages – to proceed to Alexandria, and there, at the Museum, to make a careful translation of the Hebrew books into Greek. As there were twelve tribes, and six translators chosen from each, there were seventy-two translators in all. They made their translation, and it was called the Septuagint, from the Latin septuaginta duo, which means seventy-two.

      Although out of Judea there was no feeling of reverence for these Hebrew Scriptures as books of divine authority, there was still a strong interest felt in them as very entertaining and curious works of history, by all the Greek and Roman scholars who frequented Alexandria to study at the Museum. Copies were accordingly made of the Septuagint translation, and were taken to other countries; and there, in process of time, copies of the copies were made, until, at length the work became extensively circulated throughout the whole learned world. When, finally, Christianity became extended over the Roman empire, the priests and monks looked with even a stronger interest than the ancient scholars had felt upon this early translation of so important a portion of the sacred Scriptures. They made new copies for abbeys, monasteries, and colleges; and when, at length, the art of printing was discovered, this work was one of the first on which the magic power of typography was tried. The original manuscript made by the scribes of the seventy-two, and all the early transcripts which were made from it, have long since been lost or destroyed; but, instead of them, we have now hundreds of thousands of copies in compact printed volumes, scattered among the public and private libraries of Christendom. In fact, now, after the lapse of two thousand years, a copy of Ptolemy’s Septuagint may be obtained of any considerable bookseller in any country of the civilized world; and though it required a national embassage, and an expenditure, if the accounts are true, of more than a million of dollars, originally to obtain it, it may be procured without difficulty now by two days’ wages of an ordinary laborer.

      Besides the building of the Pharos, the Museum, and the Temple of Serapis, the early Ptolemies formed and executed a great many other plans tending to the same ends which the erection of these splendid edifices was designed to secure, namely, to concentrate in Alexandria all possible means of attraction, commercial, literary, and religious, so as to make the city the great center of interest, and the common resort for all mankind. They raised immense revenues for these and other purposes by taxing heavily the whole agricultural produce of the valley of the Nile. The inundations, by the boundless fertility which they annually produced, supplied the royal treasuries. Thus the Abyssinian rains at the sources of the Nile built the Pharos at its mouth, and endowed the Alexandrian library.

      The taxes laid upon the people of Egypt to supply the Ptolemies with funds were, in fact, so heavy, that only the bare means of subsistence were left to the mass of the agricultural population. In admiring the greatness and glory of the city, therefore, we must remember that there was a gloomy counterpart to its splendor in the very extended destitution and poverty to which the mass of the people were every where doomed. They lived in hamlets of wretched huts along the banks of the river, in order that the capital might be splendidly adorned with temples and palaces. They passed their lives in darkness and ignorance, that seven hundred thousand volumes of expensive manuscripts might be enrolled at the Museum for the use of foreign philosophers and scholars. The policy of the Ptolemies was, perhaps, on the whole, the best, for the general advancement and ultimate welfare of mankind, which could have been pursued in the age in which they lived and acted; but, in applauding the results which they attained, we must not wholly forget the cost which they incurred in attaining them. At the same cost, we could, at the present day, far surpass them. If the people of the United States will surrender the comforts and conveniences which they individually enjoy – if the farmers scattered in their comfortable homes on the hill-sides and plains throughout the land will give up their houses, their furniture, their carpets, their books, and the privileges of their children, and then – withholding from the produce of their annual toil only a sufficient reservation to sustain them and their families through the year, in a life like that of a beast of burden, spent in some miserable and naked hovel – send the rest to some hereditary sovereign residing upon the Atlantic sea-board, that he may build with the proceeds a splendid capital, they may have an Alexandria now that will infinitely exceed the ancient city of the Ptolemies in splendor and renown. The nation, too, would, in such a case, pay for its metropolis the same price, precisely, that the ancient Egyptians paid for theirs.

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      1

      See Map of the Delta of the Nile, page 29; also the View of Alexandria, page 162.

      2

      See map; frontispiece.

      3

      It

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