not only in Egypt, but also in Judea, where it came into common use in those towns, in which the Greek language was spoken, and was even read in some of their Synagogues. But after the introduction of Christianity, when disputes became common and violent between Jews and Christians, the former thinking that the latter had the advantage from this version, disowned it, and betook themselves to the Hebrew original. But, as many Jews did not understand Hebrew, several persons in the second century undertook new versions of the Old Testament into Greek. The principal of these translators were, Aquila, Symmachus, and Theodotion. The version of Aquila is servilely literal, and therefore pleased the Jews; that of Symmachus was paraphrastical; and Theodotion's a medium between the two, and more like the Septuagint. In our present copies of the latter, the book of Daniel is from Theodotion's version; for the fathers, finding this very faulty in the Alexandrian translation, substituted the other in its place: the original however is still preserved. But it does not come within the compass of our work to give any history of these versions.

The most important fact, in regard to the Septuagint, with which we are concerned, is, that the writers of the New Testament, in their citations of the Old Testament, commonly quote in the words of this version. This fact proves, not only that it was in common use when the books of the New Testament were written, but also that it was considered as sufficiently faithful and accurate to be generally referred to, for the conveyance of inspired truth. It cannot, however, be hence inferred, that the whole of it is sanctioned by these quotations, for sometimes the inspired penmen give a more correct version of what they quote, and in many instances do not exactly follow the Septuagint.

Between this version and the Hebrew original, there are some important discrepances, not commonly affecting doctrines. and facts, but names and dates. In chronology, the difference is great, and learned men are still divided in opinion as to this subject; some greatly preferring the Septuagint chronology, while most Christians prefer the Hebrew. But this is not the place for discussing such a subject.

The pretence, however, that the Septuagint must be more correct than the present Hebrew copies, because taken from a copy made probably when the autograph of Ezra was extant, has no weight; because, waiving all doubts which might be started respecting the accuracy of the copy from which the seventy translated, the copies of this version have been subject to as great, and indeed much greater injuries from the carelessness of transcribers, than the Hebrew copies. We know that

as early as the time of Origen it had become very much corrupted. Still, the value of this version is great, as furnishing proof of the early existence of the prophecies of the Old Testament; as helping us, in some cases, to detect errors which have crept into the Hebrew text; and, above all, as furnishing us with the source whence the writers of the New Testament borrowed their peculiar dialect and use of the Greek language.

SECTION IX.

ORIGIN OF THE SADDUCEES-BEROSUS, THE CHALDEAN HISTORIAN-RICHES AND COMMERCE OF TYRE-ALEXANDRIA-ARSINOE, HER DEATH AND MONUMENTCHARACTER OF PTOLEMY.

ANTIGONUS of Socho, already mentioned as the successor of Simon the Just, in the presidency of the Sanhedrim, died about the year 263 B. C. He was also the great master and teacher of the principal theological school in Jerusalem; and also the first of the doctors who gave regular instructions concerning the traditions of the fathers, which were added to the written law, for the explanation of the ceremonies. These were afterwards called Mishnical Doctors. His successors in the school were Joseph the son of Joazar, and Joseph the son of John; the first of whom was also president of the Sanhedrim, and the other vice-president.

In the days of Antigonus, the sect of the Sadducees took its rise, of which he was the occasion, although not the founder. For he having inculcated the doctrine that men ought not to serve God from mercenary, but disinterested motives; not from the hope of future reward, but from love to God himself, two of his disciples, Sadoc and Baithus, inferred that there were no rewards after this life; and separating themselves from the school of their master, they taught that there was no resurrection nor future state. Many persons being seduced by this false doctrine, a sect arose, which received the name of Sadducees, from Sadoc, one of its founders. This, therefore, is the oldest sect which we read of among the Jews. Its commencement must have been more than 263 years before Christ; for in that year Antigonus of Socho died. About this time flourished Berosus, the famous Babylonish historian. He must have written in the reign of Antiochus Theus, for his history is dedicated to this prince. He was, according to Tatian, a priest of Belus at Babylon; and lived in the time of Alexander, but dedicated his work to the third in succession from him, which was Antiochus Theus; Seleucus Nicator being the first, and Antiochus Soter the second. If this account of Tatian be correct, Berosus must have been of a great age when he published

his history; for if he was only twenty years of age when Alexander died, he must have been fourscore in the first year of Antiochus. Only some fragments of his history are extant, preserved by Josephus and Eusebius; but these are very important, as without them the series of the Babylonian kings could not be made out, and they cast much light on some passages of the Old Testament.

The greatness and wealth of Tyre were owing to her extensive trade, especially her commerce with the East. But now Ptolemy Philadelphus laid his plans to give a new direction to the precious commodities of India, and bring them to Alexandria, which he in a great degree accomplished, by establishing a depot on the western side of the Red Sea, considerably south of its northern termination, where there was a good depth of water. This place he called Berenice, after his mother. And as the road between the Nile and Red Sea lay through deserts where there was no water, Ptolemy, to remedy this inconvenience, formed a canal from Coptus on the Nile, all along the road, to supply the caravans which carried their goods with water, and at convenient distances he established inns. protect the trade, he formed large fleets, both in the Mediterranean and Red Seas. By these wise arrangements, Alexandria became the emporium of most of the commerce between the East and the West. In consequence of which, Tyre began thenceforward to languish, until at length the prophecies respecting her utter desolation were completely fulfilled.

To

About the year 249 B. C., a war broke out between Ptolemy and Antiochus, the events of which it is not necessary that we should here relate.

Onias, the son of Simon the Just, being an infant at the time of his father's death, could not be invested with the office of high-priest, which was therefore bestowed upon Eleazar, Simon's brother. Eleazar also dying before Onias was of legal age, the priesthood was given to Manasseh the son of Jaddua, who executed it for six-and-twenty years, and died in the year 276 B. C. Onias now succeeded to the office.

A great revolt having taken place against Antiochus in the eastern part of his empire, he became weary of the war with Ptolemy, and a peace was made between them, 249 B. C. The condition of this treaty was, that Antiochus should divorce Laodice, his former wife, and marry Berenice, the daughter of Ptolemy. Accordingly, Antiochus put away his wife, who was also his half-sister, by whom he had two sons; and Ptolemy having taken his daughter to Seleucia, near the mouth of the Orontes, and delivered her to Antiochus, the marriage was solemnized with great pomp. Thus was the prophecy of Daniel literally fulfilled. (Dan. xi. 5, 6.) "For the king's daughter

of the South shall come to the king of the North, to make an agreement." By South and North in this passage, must be understood Egypt, which lay south of Judea, and Syria which was situated to the north.

In the year 248 B. C., Arsinoe the wife of Ptolemy died, which caused him great grief; for although she was much older than himself, he doted on her. To commemorate her, he formed an extravagant project, which was, to erect a monument having a vault lined with load-stone, which should, by its attraction, cause an image of her to remain suspended in the air. This design was conceived by Dinocrates, a famous architect of that time; and so pleased Ptolemy that he commanded the work to be immediately commenced; but neither the king nor the artist lived to have it completed. This probably gave rise to the fable so long current respecting the coffin of Mohammed.

Ptolemy did not long survive his beloved wife. He was naturally of a weak constitution, which was greatly debilitated by luxurious indulgence; so that when grief for the loss of his wife was added, he sunk under the burden, and expired in his grand climacteric, after having reigned over Egypt thirty-eight years.

Ptolemy was the greatest patron of learning and the fine arts among all the kings of antiquity. Seven celebrated poets of that age are said to have resided in his court. The works of four of these, (Theocritus, Callimachus, Lycophron and Aratus,) are still extant. Manetho, the Egyptian historian, dedicated his work to him. Zoilus, the snarling critic, who distinguished himself by abusing Homer, also frequented the Egyptian court, but received no countenance from Ptolemy.

Ptolemy had also a passion for building. He rebuilt Acco in Palestine, on the Mediterranean, which he called Ptolemais, after his own name.' This place has been famous in the history of all ages, especially in the wars of the crusades. It is now called Acre, and in our own times has been famous for the unsuccessful siege which it sustained from Bonaparte.

The city formerly famous under the name of Rabbah, he rebuilt, and called it Philadelphia after his own surname. It has long been desolate. Such was his taste for fine buildings, that it became proverbial to call an edifice of more than usual magnificence, Philadelphian. Notwithstanding the great expenses necessarily attendant on his favourite pursuits, he died exceedingly rich, leaving no less than seven hundred and forty thousand Egyptian talents in the treasury. He left also large and well furnished fleets, both in the Red Sea and the Mediter

ranean.

PTOLEMY

SECTION X.

EUERGETES-BERENICE-PROPHECIES

MARBLES.

FULFILLED-THE ARUNDELIAN

AS SOON as Antiochus heard of the death of Ptolemy, he put away Berenice, and invited his former wife, Laodice, to return; but she knowing his fickleness, caused him to be poisoned by his servants, and placing a man who greatly resembled him in his bed, to personate him as being confined by sickness, she concealed his death until by orders, forged under her hand, she placed her own son Seleucus on the throne, which he occupied for twenty years. She also pursued Berenice and her son, with unrelenting vengeance, until she had them both put to death by the treachery of some who were about them. And here again we see the fulfilment of the sequel of the prophecy of Daniel before cited. After predicting the marriage of the king of the North to the daughter of the king of the South, as the band of agreement, he goes on to say: "But she"-that is Berenice-"shall not retain the power of the arm; neither shall he" that is Antiochus-"stand, nor his arm: but she" -that is Berenice-"shall be given up, and they that brought her"-that is, her Egyptian friends-"and he that begat her, and he that strengthened her." (Daniel xi. 6.)

While Berenice was besieged by Laodice in Daphne, where she had fled for refuge, with her son, her brother Ptolemy Euergetes, who had succeeded his father on the throne of Egypt, marched with a powerful army to her relief; but before he arrived at Daphne, both she and her son were killed. He avenged himself, however, by putting Laodice to death, and making himself master of all Syria and Cilicia. He even extended his conquests, beyond the Euphrates, as far as the Tigris, and was in a fair way to reduce under his dominion all the Eastern provinces of the Syrian empire, when he was suddenly recalled to Egypt, by a sedition that had arisen there. He greatly endeared himself to the Egyptian people, on his return from this expedition, by bringing back from Persia their gods, which Cambyses had carried away; and on this account, he received the name, Euergetes, or Benefactor. All these events were in exact fulfilment of the prophecies of Daniel, who tells us, that after the queen of the South, with her son and attendants, should be cut off, and her father, who was her chief support, should be dead, "there should one arise out of a branch of her roots, in his estate"-that is, her brother Ptolemy Euergetes-and that "he should come with an army and enter into the fortress of the king of the North, and prevail against him, and carry captive into Egypt, their gods, with