dreaded. Its importance, not only to the Hellenists but to the world at large, can scarcely be

over-estimated. First and foremost, we have here the Greek translation of the Old Testament,

venerable not only as the oldest, but as that which at the time of Jesus held the place of our

`Authorized Version,' and as such is so often, although freely, quoted, in the New Testament.

Nor need we wonder that it should have been the people's Bible, not merely among the

Hellenists, but in Galilee, and even in Judæa. It was not only, as already explained, that Hebrew

was no longer the `vulgar tongue' in Palestine, and that written Targumim were prohibited. But

most, if not all - at least in towns - would understand the Greek version; it might be quoted in

intercourse with Hellenist brethren or with the Gentiles; and, what was perhaps equally, if not

more important, it was the most readily procurable. From the extreme labour and care

bestowed on them, Hebrew manuscripts of the Bible were enormously dear, as we infer from a

curious Talmudical notice,16 where a common woolen wrap, which of course was very cheap, a

copy of the Psalms, of Job, and torn pieces from Proverbs, are together valued at five maneh -

say, about 19l. Although this notice dates from the third or fourth century, it is not likely that the

cost of Hebrew Biblical MSS. was much lower at the time of Jesus. This would, of course, put

their possession well nigh out of common reach. On the other hand, we are able to form an idea

of the cheapness of Greek manuscripts from what we know of the price of books in Rome at

the beginning of our era. Hundreds of slaves were there engaged copying what one dictated.

The result was not only the publication of as large editions as in our days, but their production at

only about double the cost of what are now known as `cheap' or `people's editions.' Probably

it would be safe to compute, that as much matter as would cover sixteen pages of small print

might, in such cases, be sold at the rate of about sixpence, and in that ratio.17 Accordingly,

manuscripts in Greek or Latin, although often incorrect, must have been easily attainable, and

this would have considerable influence on making the Greek version of the Old Testament the

`people's Bible.'18

The Greek version, like the Targum of the Palestinians, originated, no doubt, in the first place, in

a felt national want on the part of the Hellenists, who as a body were ignorant of Hebrew.

Hence we find notices of very early Greek versions of at least parts of the Pentateuch.19 But

this, of course, could not suffice. On the other hand, there existed, as we may suppose, a natural

curiosity on the part of students, especially in Alexandria, which had so large a Jewish

population, to know the sacred books on which the religion and history of Israel were founded.

Even more than this, we must take into account the literary tastes of the first three Ptolemies

(successors in Egypt of Alexander the Great), and the exceptional favour which the Jews for a

time enjoyed. Ptolemy I. (Lagi) was a great patron of learning. He projected the Museum in

Alexandria, which was a home for literature and study, and founded the great library. In these

undertakings Demetrius Phalereus was his chief adviser. The tastes of the first Ptolemy were