AHAZ clemency and magnanimity by the acts recorded of him in Ezra and Nehemiah, and by the accordant voice of profane writers, prevents us from recognising Artaxerxes in the debauched, imbecile, and cruel tyrant of the book of Esther. On the ground of moral resemblance to that tyrant, however, every trait leads us to Xerxes. The king who scourged and fettered the sea; who beheaded his engineers because the elements destroyed their bridge over the Hellespont; who so ruthlessly slew the eldest son of Pythius because his father besought him to leave him one sole support of his declining years; who dishonoured the remains of the valiant Leonidas; and who beguiled the shame of his defeat by such a course of sensuality, that he publicly offered a reward for the inventor of a new pleasure--is just the despot to divorce his queen because she would not expose herself to the gaze of drunken revellers; is just the despot to devote a whole people, his subjects, to an indiscriminate massacre; and, by way of preventing that evil, to restore them the right of self-defence (which it is hard to conceive how the first edict ever could have taken away), and thus to sanction their slaughtering thousands of his other subjects. There are also remarkable coincidences of date between the history of Xerxes and that of Ahasuerus. In the third year of his reign the latter gave a grand feast to his nobles, which lasted 180 days (Esth. i. 3); the former, in his third year, also assembled his chief officers to deliberate on the invasion of Greece. Again, Ahasuerus married Esther at Shushan, in the seventh year of his reign in the same year of his reign, Xerxes returned to Susa with the mortification of his defeat, and sought to forget himself in pleasure ;--not an unlikely occasion for that quest for fair virgins for the harem (Esth ii. 2). Lastly, the tribute imposed on the land and isles of the sea also accords with the state of his revenue exhausted by his insane attempt against Greece. In fine, these argumets negative and affirmative, render it so highly probable that Xerxes is the Ahasuerus of the book of Esther, that to demand more conclusive evidence, would be to mistake the very nature of the question. The fourth Ahasuerus is mentioned in Tobit xiv. 15, in connection with the destruction of Nineveh. That circumstance points out Cyaxares I. as the person intended. | had imposed upon the Hebrew kings, and had regard only to his own depraved inclinations. He introduced the religion of the Syrians into Jerusalem, erected altars to the Syrian gods, altered the temple in many respects after the Syrian model, and at length ventured to shut it up altogether. Such a man could not exercise that faith in Jehovah, as the political head of the nation, which formed the courage of a Hebrew king. Hence, after he had sustained a few repulses from Pekah and Rezin, his allied foes, when the Edomites had revolted from him, and the Philistines were making incursions into his country, notwithstanding a sure promise of divine deliverance, he called Pul, the king of Assyria, to his aid [ASSYRIA]. He even became tributary to that monarch, on condition of his obliging Syria and Israel to abandon their design of destroying the kingdom of Judah; and thus afforded to Tiglath-pilezer, the successor of Pul, an opportunity of conquering Syria, Israel beyond Jordan, and Galilee. The Assyrians afforded Ahaz no real assistance; on the contrary, they drove him to such extremities that he was scarcely able, with all the riches of the temple, of the nobility, and of the royal treasury, to purchase release from his troublesome protectors. He died at the age of thirty-six (2 Kings xvi.; 2 Chron. xxviii.; Isa. vii.). 1. AHAZI'AH (whom Jehovah sustains); son and successor of Ahab, and seventh king of Israel. He reigned two years, B.C. 897, 896. It seems that Jezebel exercised over her son the same influence which had guided her husband; and Ahaziah pursued the evil courses of his father. The most signal public event of his reign was the revolt of the Moabites, who took the opportunity of the defeat and death of Ahab to discontinue the tribute which they had paid to the Israelites. Ahaziah became a party in the attempt of Jehoshaphat, king of Judah, to revive the maritime traffic by the Red Sea; in consequence of which the enterprise was blasted, and came to nothing (2 Chron. xx. 35-37). Soon after, Ahaziah, having been much injured by a fall from the roof-gallery of his palace, had the infatuation to send to consult the oracle of Baalzebub, the god of Ekron, respecting his recovery. But the messengers were met and sent back by Elijah, who himself announced to the king that he should rise no more from the bed on which he lay (1 Kings xxii. 51, to 2 Kings i. 18). 2. AHAZIAH, otherwise JEHOAHAZ, Son of AHA/VA, Ezra viii. 21, 31, the river by which Jehoram by Athaliah, daughter of Ahab and the Jewish exiles assembled their second caravan Jezebel, and sixth king of Judah. He reigned under Ezra, when returning to Jerusalem. It but one year (B.C. 885), and that wickedly, sufwould seem from ch. viii. 15, that it was desig-fering himself in all things to be guided by the nated from a town of the same name: I assembled them at the river that flows towards Ahava.' In that case, it could not have been of much importance in itself; and probably it was no other than one of the numerous streams or canals of Mesopotamia communicating with the Euphrates, somewhere in the north-west of Babylonia. AHAZ (possessor), son of Jotham, and eleventh king of Judah, who reigned sixteen years, beginning in B.C. 741, and ending in 726. Ahaz was the most corrupt monarch that had hitherto appeared in Judah. He respected neither Jehovah, the law, nor the prophets; he broke through all the restraints which law and custom wicked counsels of his idolatrous mother, Athaliah. He cultivated the connections which had unhappily grown up between the two dynasties, and which had now been cemented by marriage. Hence he joined his uncle Jehoram of Israel in an expedition against Hazael, king of DamaceneSyria, for the recovery of Ramoth-Gilead; and afterwards paid him a visit while he lay wounded in his summer palace of Jezreel. The two kings rode out in their several chariots to meet Jehu; and when Jehoram was shot through the heart, Ahaziah attempted to escape, but was pursued, and being mortally wounded, had only strength to reach Megiddo, where he died. His body was AHIO xv. 24-37; xvii. 15-21). As may be inferred from his being chosen for this service, Ahimaaz was swift of foot. Of this we have a notable example soon after, when, on the defeat and death of Absalom, he prevailed on Joab to allow him to carry the tidings to David. Another messenger, Cushi, had previously been despatched, but Ahimaaz outstripped him, and first came in with the news. He was known afar off by the manner of his running, and the king said, 1. AHI'AH (friend of Jehovah); (1 Sam. xiv. 3), son of Ahitub, and high-priest in the reign of Saul, and brother and predecessor of the Abimelech whom Saul slew for assisting David. Seeing that Abimelech was also high-priest in the same reign, and was also the son of Ahitub (1 Sam. xxii. 11), some have thought that both names belonged to the same person; but this seems less likely than the explanation which has just beenHe is a good man, and cometh with good tidgiven. 2. AHIAH, one of the two secretaries of Solomon (1 Kings iv. 3). Two other persons of this name occur in 1 Sam. xiv. 3; 1 Chron. viii. 7. AHI'AM, one of David's thirty heroes (2 Sam. xxiii. 33). AHIE'ZER (brother of help), the hereditary chief or prince of the tribe of Dan at the time that the Israelites quitted Egypt (Num. i. 12). AHI HUD (brother, i. e. friend of the Jews), the prince of the tribe of Asher, who, with the other chiefs of tribes, acted with Joshua and Eleazer in dividing the Promised Land (Num. χχχίν. 27). AHI JAH (same name as AHIAH), a prophet residing in Shiloh in the times of Solomon and Jeroboam. He appears to have put on record some of the transactions of the former reign (2 Chron. ix. 29). It devolved on him to announce and sanction the separation of the ten tribes from the house of David, as well as the foundation (1 Kings xi. 29-39), and, after many years, the subversion of the dynasty of Jeroboam (1 Kings xiv. 7-11) [JEROBOAM]. AHI KAM (brother of the enemy), one of the four persons of distinction whom Josiah sent to consult Huldah, the prophetess (2 Kings xxii. 12-14). Ahikam and his family are honourably distinguished for their protection of the prophet Jeremiah (Jer. xxvi. 24; xxxix. 14). AHIM'ÀAZ (brother of anger, i. e. irascible), son and successor of Zadok, who was joint highpriest in the reign of David, and sole high-priest in that of Solomon. His history belongs to the time of David, to whom he rendered an important service during the revolt of Absalom. David having refused to allow the ark of God to be taken from Jerusalem when he fled thence, the high-priests, Zadok and Abiathar, necessarily remained in attendance upon it; but their sons, Ahimaaz and Jonathan, concealed themselves outside the city, to be in readiness to bear off to David any important information, respecting the movements and designs of Absalom, which they might receive from within. Accordingly, Hushai having communicated to the priests the result of the council of war, in which his own advice was preferred to that of Ahithophel [ABSALOM], they instantly sent a girl (probably to avoid suspicion) to direct Ahimaaz and Jonathan to speed away with the intelligence. The transaction was, however, witnessed and betrayed by a lad, and the messengers were so hotly pursued that they took refuge in a dry cistern, over which the woman of the house placed a covering, and spread thereon parched corn. She told the pursuers that the messengers had passed on in haste; and when all was safe, she released them, on which they made their way to David (2 Sam. ings; and this favourable character is justified by the delicacy with which he waived that part of his intelligence concerning the death of Absalom, which he knew would greatly distress so fond a father as David (2 Sam. xviii. 19-33). AHIM'AN (brother of a gift), one of three famous giants, of the race of Anak, who dwelt at Hebron when the Hebrew spies explored the land (Num. xiii. 22). AHIM'ELECH (brother of the king, i. e. the king's friend); he was son of Ahitub, and brother of Ahiah, who was most probably his predecessor in the high-priesthood [AHIAH]. When David fled from Saul, he went to Nob, a city of the priests in Benjamin, where the tabernacle then was; and by representing himself as on pressing business from the king, he obtained from Ahimelech, who had no other, some of the sacred bread which had been removed from the presence-table. He was also furnished with the sword which he had himself taken from Goliah, and which had been laid up as a trophy in the tabernacle (1 Sam. xxi. 1-9). These circumstances were witnessed by Doeg, an Edomite in the service of Saul, and were so reported by him to the jealous king as to appear acts of connivance at, and support to, David's imagined disloyal designs. Saul immediately sent for Ahimelech and the other priests then at Nob, and laid this crime to their charge, which they repelled by declaring their ignorance of any hostile designs on the part of David towards Saul or his kingdom. This, however, availed them not; for the king commanded his guard to slay them. Their refusal to fall upon persons invested with so sacred a character might have brought even Saul to reason; but he repeated the order to Doeg himself, and was too readily obeyed by that malignant person, who, with the men under his orders, not only slew the priests then present, eighty-six in number, but marched to Nob, and put to the sword every living creature it contained. The only one of the priests that escaped was Abiathar, son of Ahimelech, who fled to David, and afterwards became high priest (1 Sam. xxii.) [ABIATHAR]. AHIN'ADAB (liberal, or, noble brother), one of the twelve officers who, in as many districts into which the country was divided, raised supplies of provisions in monthly rotation for the royal household. Ahinadab's district was the southern half of the region beyond the Jordan (1 Kings iv. 14). AHIN'OAM (brother of pleasantness), a woman of Jezreel, one of the wives of David, and mother of Amnon. She was taken captive by the Amalekites when they plundered Ziklag, but was recovered by David (1 Sam. xxv. 43; xxvii. 3; Xxx. 5; 2 Sam. ii. 2; iii. 2). AHI'O (brotherly), one of the sons of Abin AHITUB adab, who, with his brother Uzzah, drove the new cart on which the ark was placed when David first attempted to remove it to Jerusalem. Ahio went before to guide the oxen, while Uzzah walked by the cart (2 Sam. vi. 3, 4) [UZZAH]. AHIRA (brother of evil), chief of the tribe of Naphtali when the Israelites quitted Egypt (Num. i. 15). AHI'SHAR (brother of the dawn), the officer who was over the household' of King Solomon (1 Kings iv. 6). This. has always been a place of high importance and great influence in the East. AHITH'OPHEL (brother of foolishness), the very singular name of a man who, in the time of David, was renowned throughout all Israel for his worldly wisdom. He is, in fact, the only man mentioned in the Scriptures as having acquired a reputation for political sagacity among the Jews; and they regarded his counsels as oracles (2 Sam. xvi. 23). He was of the council of David; but was at Giloh, his native place, at the time of Absalom's revolt, whence he was summoned to Jerusalem; and it shows the strength of Absalom's cause in Israel that a man so capable of foreseeing results, and of estimating the probabilities of success, took his side in so daring an attempt (2 Sam. xv. 12). The news of this defection appears to have occasioned David more alarm than any other single incident in the rebellion. He earnestly prayed God to turn the sage counsel of Ahithophel to foolishness' (probably alluding to his name); and being immediately after joined by his old friend Hushai, he induced him to go over to Absalom with the express view that he might be instrumental in defeating the counsels of this dangerous person (xv. 31-37). Psalm lv. is supposed to contain (12-14) a further expression of David's feelings at this treachery of one whom he had so completely trusted, and whom he calls, My companion, my guide, and my familiar friend.' The detestable advice which Ahithopbel gave Absalom to appropriate his father's harem, committed him absolutely to the canse of the young prince, since after that he could hope for no reconcilement with David (2 Sam. xvi. 20-23). His proposal as to the conduct of the war undoubtedly indicated the best course that could have been taken under the circumstances; and so it seemed to the council, until Hushai interposed with his plausible advice, the object of which was to gain time to enable David to collect his resources [ABSALOM] When Ahithophel saw that his counsel was rejected for that of Hushai, the far-seeing man gave up the cause of Absalom for lost; and he forthwith saddled his ass, returned to his home at Giloh, deliberately settled his affairs, and then hanged himself, and was buried in the pulchre of his fathers, B.C. 1023 (ch. xvii.). This is the only case of suicide which the Old Testament records, unless the last acts of Samson and Saul may be regarded as such. 1. AHI TUB (brother of goodness), son of Phinehas, and grandson of the high-priest Eli. His father Phinehas having been slain when the ark of God was taken by the Philistines, he succeeded his grandfather Eli B.C. 1141, and was himself succeeded by his son Ahiab about B.C. 1093. 2. AHITUB was also the name of the father of Zadok, who was made high-priest by Saul after the death of Ahimelech (2 Sam. viii. 17; 1 Chron. vi. 8). There is not the slightest ground for the notion that this Ahitub was ever high-priest himself—indeed, it is historically impossible. AHO'LAH (her tent) and AHOLIBAH (my tent is in her), two fictitious or symbolical names adopted by Ezekiel (xxiii. 4) to denote the two kingdoms of Samaria (Israel) and Judah. They are both symbolically described as lewd women, adulteresses, prostituting themselves to the Egyptians and the Assyrians, in imitating their abominations and idolatries; wherefore Jehovah abandoned them to those very people for whom they showed such inordinate and impure affection. They were carried into captivity, and reduced to the severest servitude. The allegory is an epitome of the history of the Jewish church. AHOʻLIAB (tent of his father), of the tribe of Dan, a skilful artificer appointed along with Bezaleel to construct the Tabernacle (Exod. XXXV. 34). AHUZZATH (possession), the 'friend' of Abimelech II., king of Gerar, who attended him on his visit to Isaac (Gen. xxvi. 26). In him occurs the first instance of that unofficial but important personage in ancient Oriental courts, called the king's friend,' or favourite. AI (Josh. vii. 2; Gen. xii. 8; Neh. xi. 31; Isa. x. 28), a royal city of the Canaanites, which lay east of Bethel. It existed in the time of Abraham, who pitched his tent between the two cities (Gen. xii. 8; xiii. 3); but it is chiefly noted for its capture and destruction by Joshua (vii. 2-5; viii. 1-29). This, as a military transaction, is noticed elsewhere [AMBUSCADE]. At a later period Ai was rebuilt, and is mentioned by Isaiah (x. 28), and also after the Captivity. The site was known, and some scanty ruins still existed in the time of Eusebius and Jerome, but Dr. Robinson was unable to discover any certain traces of either. AIR, the atmosphere, as opposed to the ether, or higher and purer region (Acts xxii. 24; 1 Thess. iv. 17; Rev. ii. 2; xvi. 17). The phrase to speak into the air (1 Cor. xiv. 9) is a proverbial expression to denote speaking in vain, and to beat the air (1 Cor. ix. 26), denotes acting in vain, and is a proverbial allusion to an abortive stroke into the air in pugilistic contests. The later Jews, in common with the Gentiles, especially the Pythagoreans, believed the air to be peopled with spirits, under the government of a chief, who there held his seat of empire. These spirits were supposed to be powerful, but malignant, and to incite men to evil. The early Christian fathers entertained the same belief, which has indeed come down to our own times. AJ'ALON, a town and valley in the tribe of Dan (Josh. xix. 42), which was given to the Levites (Josh. xxi. 24; 1 Chron. vi. 69). It was not far from Bethshemesh (2 Chron. xxviii. 18); it was one of the places which Rehoboam fortified (2 Chron. xi. 10), and among the strongholds which the Philistines took from Ahaz (2 Chron. xxviii. 18). But the town, or rather the valley to which the town gave name, derives its chief renown from the circumstance that E when Joshua, in pursuit of the five kings, arrived at some point near Upper Beth-horon, looking back upon Gibeon and down upon the noble valley before him, he uttered the celebrated command: Sun, stand thou still on Gibeon, and thou moon, in the valley of Ajalon' (Josh. x. 12). The site of the town has been identified with the small village of Yalo near Beit Ur (Beth-horon), and a broad wady to the north of it appears to be the valley of the same name. AKRAB BIM (Scorpion-height), an ascent, hill, or chain of hills, which, from the name, would appear to have been much infested by scorpions and serpents, as some districts in that quarter certainly were (Deut. viii. 15). It was one of the points which are only mentioned in describing the frontier-line of the Promised Land southward (Judg. i. 36), and has been conjectured to be the same with the mountains of Akabah, which bound the great valley of Arabah on the east. ALABASTER. This word occurs in the New Testament only in the notice of the alabaster box,' or rather vessel, of ointment of spikenard, very precious,' which a woman broke, and with its valuable contents anointed the head of Jesus, as he sat at supper in Bethany in the house of Simon the leper (Matt. xxvi. 7; Mark xiv. 3). At Alabastron, in Egypt, there was a manufactory of small pots and vessels for holding perfumes, which were made from a stone found in the neighbouring mountains. The Greeks gave to these vessels the name of the 21. city from which they came. This name was eventually extended to the stone of which they were formed; and at length it was applied without distinction to all perfume vessels, of whatever materials they consisted. It does not, therefore, by any means follow that the alabastron which the woman used at Bethany was really of alabaster: but a probability that it was such arises from the fact, that vessels made of this stone were deemed peculiarly suitable for the most costly and powerful perfumes. ALEXANDER THE GREAT. This mighty king is named in the opening of the first book of Maccabees, and is alluded to in the prophecies of ALEXANDER Daniel. These, however, are not the best reasons for giving his name a place in this work: he is chiefly entitled to notice here because his military career permanently affected the political state of the Jewish people, as well as their philosophy and literature. It is not our part, therefore, to detail even the outlines of his history, but to point out the causes and nature of this great revolution, and the influence which, formally through Alexander, Greece has exerted over the religious history of the West. The conquest of Western Asia by Greeks was so thoroughly provided for by predisposing causes, as to be no mere accident ascribable to Alexander as an individual. The personal ge nius of the Macedonian hero, however, determined the form and the suddenness of the conquest; and, in spite of his premature death, the policy which he pursued seems to have left some permanent effects. His respectful behaviour to the Jewish highpriest has been much dwelt on by Josephus (Antiq. xi. 8. 4-6), a writer whose trustworthiness has been much overrated. The story has been questioned on several grounds. Some of the results, however, can hardly be erroneous, such as, that Alexander guaranteed to the Jews, not in Judæa only, but in Babylonia and Media, the free observance of their hereditary laws, and on this ground exempted them from tribute every seventh (or sabbatical) year. It is then far from improbable that the politic invader affected to have seen and heard the high-priest in a dream (as Josephus relates), and showed him great reverence, as to one who had declared that he would go before him and give the empire of Persia into his hand.' Immediately after, Alexander invaded and conquered Egypt, and showed to its gods the same respect as to those of Greece. Almost without a pause he founded the celebrated city of Alexandria (B.C. 332), an event which, perhaps more than any other cause, permanently altered the state of the East, and brought about a direct interchange of mind between Greece, Egypt, and Judæa [ALEXANDRIA]. The great founder of Alexandria died in his thirty-second year, B.C. 323. The empire which he then left to be quarrelled for by his generals comprised the whole dominions of Persia, with the homage and obedience of Greece superadded. But on the final settlement which took place after the battle of Ipsus (B.c. 301), Seleucus, the ALEXANDER Greek representative of Persian majesty, reigned over a less extended district than the last Darius. Not only were Egypt and Cyprus severed from the Eastern empire, but Palestine and Colosyria also fell to their ruler, placing Jerusalem for nearly a century beneath an Egyptian monarch. On this subject, see further under ANTIOCHUS. 23. 2. ALEXANDER, surnamed BALAS, from his mother Bala, a personage who figures in the history of the Maccabees and in Josephus. His extraction is doubtful; but he professed to be the natural son of Antiochus Epiphanes, and in that capacity, out of opposition to Demetrius Soter, he was recognised as king of Syria by the king of Egypt, by the Romans, and eventually by Jonathan Maccabæus, on the part of the Jews (1 Mace. x. 18). Demetrius was not long after slain in battle, and Balas obtained possession of the kingdom. He then sought to strengthen himself by a marriage with the king of Egypt's daughter. Prosperity ruined Alexander; his voluptuousness, debauchery, and misgovernment rendered his reign odious, and encouraged Demetrius Nicator, the eldest son of the late Demetrins Soter, to appear in arms, and claim his father's crown. Alexander took the field against him; but the defection of his father-in-law Ptolemy proved fatal to his cause; he was defeated in a pitched battle, and fled with 500 cavalry to Abee in Arabia, and sought refuge with the emir Zabdiel. This Arabian murdered his confiding guest in the fifth year of his reign over Syria, and sent his head to Ptolemy, who himself died the same year, B.C. 145. Balas left a young son, who was eventually made king of Syria by Tryphon, under the name of Antiochus Theos. 3. ALEXANDER JANNÆUS, the first prince of the Maccabæan dynasty who assumed the name of king [MACCABEES] 4. ALEXANDER, son of Herod the Great and Mariamne [HERODIAN FAMILY]. 5. ALEXANDER, a Jew of Ephesus, known only from the part he took in the uproar about Diana, which was raised there by the preaching of Paul. As the inhabitants confounded the Jews and Jewish Christians, the former put forward Alexander to speak on their behalf, but he was unable in the tumult to obtain a hearing (Acts xix 33). 6. ALEXANDER, a coppersmith or brazier (mentioned in 1 Tim. i. 20; 2 Tim. iv. 14), who with Hymenæus and others' broached certain heresies touching the resurrection, for which they were excommunicated by St. Paul. These per | sons, and especially Alexander, appear to have maligned the faith they had forsaken, as well as the character of the apostle. ALEXANDRIA (Acts vi. 9; xviii. 24; xxvii. 6), the chief maritime city and long the metropolis of Lower Egypt. It is situated on the Mediterranean, twelve miles west of the Canopic mouth of the Nile, in 31° 13' N. lat. and 25° 53' E. long. It owes its origin to the comprehensive policy of Alexander, who perceived that the usual channels of commerce might be advantageously altered; and that a city occupying this site could not fail to become the common emporium for the traffic of the eastern and western worlds, by means of the river Nile, and the two adjacent seas, the Red Sea and the Mediterranean : and the high prosperity which, as such, Alexandria very rapidly attained, proved the soundness of his judgment, and exceeded any expectations which even he could have entertained. For a long period Alexandria was the greatest of known cities; for Nineveh and Babylon had fallen, and Rome had not yet risen to pre-eminence: and even when Rome became the mistress of the world, and Alexandria only the metropolis of a province, the latter was second only to the former in wealth, extent, and importance; and was honoured with the magnificent titles of the second metropolis of the world, the city of cities, the queen of the East, a second Rome. The city was founded in B.C. 332, and was built under the superintendence of the same architect (Dinocrates) who had rebuilt the Temple of Diana at Ephesus. The ancient city appears to have been of seven times the extent of the modern. If we may judge from the length of the two main streets (crossing each other at right angles) by which it was intersected, the city was about four miles long by one and a half wide: and in the time of Diodorus it contained a free population of 300,000 persons, or probably 600,000, if we double the former number, as Mannert suggests, in order to include the slaves. The port of Alexandria was secure, but difficult of access; in consequence of which, a magnificent pharos, or lighthouse, was erected upon an islet at the entrance, which was connected with the mainland by a dyke. This pharos was accounted one of the seven' wonders of the world. It was begun by Ptolemy Soter, and completed under Ptolemy Philadelphus, by Sostratus of Cnidus, B.C. 283. It was a square structure of white marble, on the top of which fires were kept constantly burning for the direction of mariners. It was erected at a cost of 800 talents, which, if Attic, would amount to 165,000l., if Alexandrian, to twice that sum. was a wonder in those times, when such erections were almost unknown; but, in itself, the Eddystone lighthouse is, in all probability, ten times more wonderful. : It The business of working out the great design of Alexander could not have devolved on a more fitting person than Ptolemy Soter. From his first arrival in Egypt, he made Alexandria his residence and no sooner had he some respite from war, then he bent all the resources of his mind to draw to his kingdom the whole trade of the East, which the Tyrians had, up to his time, carried on by sea to Elath, and from thence, by the way of Rhinocorura, to Tyre. He built a |