Season 1 · Part 3 of 8 · Prequel to the Maccabean Revolt The Ptolemies wanted every book ever written, and they were willing to confiscate scrolls off docked ships to get them. What grew out of that ambition was less a library than the first research university, where Euclid systematized geometry, Eratosthenes measured the Earth with shadows, and Callimachus invented the catalogue. The same city later produced the Septuagint, a Greek translation of the Hebrew Bible whose disagreements with the standard Hebrew text turn out to be more useful than its agreements. Along the way, the familiar story of one catastrophic fire gives way to something slower and more unsettling. You'll hear about: • Why ships in Alexandria's harbor lost their books • Callimachus and the first library catalogue ever built • Eratosthenes measuring the Earth using noon shadows • How the Library actually died, and why it matters • Seventy-two translators, one island, and the Letter of Aristeas • What Dead Sea Scrolls reveal about a fluid Hebrew text Corrections: • The story that the seventy-two translators worked in isolation from one another isn’t Philo’s. Philo describes their miraculously identical wording (On the Life of Moses 2.37); the separate-rooms version comes later, in the Babylonian Talmud (Megillah 9a) and Irenaeus (Against Heresies 3.21.2). Sources & further reading: • Letter of Aristeas (Demetrius of Phalerum and the Library’s ambitions 9–11; seventy-two translators, six from each tribe; the work on Pharos 301–307) • Strabo, Geography 17.1.8 (the Museum and its shared dining hall) and 13.1.54 (Aristotle’s library and the kings of Egypt) • Athenaeus, Deipnosophists 1.3a–b (Ptolemy II acquires Aristotle’s books) and 4.184b–c (Ptolemy VIII drives the scholars out) • Galen, Commentary on Hippocrates’ Epidemics, Book III (the “books from the ships”) • Proclus, Commentary on the First Book of Euclid’s Elements (Euclid in the time of Ptolemy I); Cleomedes, On the Heavens 1.7 (Eratosthenes measures the Earth); Archimedes, The Sand-Reckoner (Aristarchus’s sun-centered hypothesis) • Celsus, On Medicine, Prooemium 23–26 (Herophilus, Erasistratus and human dissection) • Plutarch, Life of Caesar 49; Seneca, On Tranquility of Mind 9.5; Cassius Dio 42.38; Aulus Gellius, Attic Nights 7.17 (the fire of 48 BCE and the “700,000 scrolls”) • Rufinus, Ecclesiastical History 11.22–30; Socrates Scholasticus, Ecclesiastical History 5.16 (the destruction of the Serapeum) • Philo, On the Life of Moses 2.25–44 (the translators’ identical wording); Josephus, Jewish Antiquities 12.11–118 (retelling Aristeas) • Babylonian Talmud, Megillah 9a–b; Irenaeus, Against Heresies 3.21.2 (the translators placed apart from one another) • Prologue to Sirach (the Law, the Prophets and “the rest of the books” already in Greek by the late second century BCE) • Justin Martyr, Dialogue with Trypho 71 (an early Jewish–Christian dispute over the Greek text); Eusebius, Ecclesiastical History 6.16 (Origen’s Hexapla) • Lionel Casson, Libraries in the Ancient World (Yale University Press, 2001); Roger S. Bagnall, “Alexandria: Library of Dreams,” Proceedings of the American Philosophical Society (2002) • P. M. Fraser, Ptolemaic Alexandria (Oxford, 1972); Rudolf Blum, Kallimachos: The Alexandrian Library and the Origins of Bibliography (1991); Heinrich von Staden, Herophilus: The Art of Medicine in Early Alexandria (Cambridge, 1989) • Jennifer M. Dines, The Septuagint (T&T Clark, 2004); Karen H. Jobes and Moisés Silva, Invitation to the Septuagint (Baker Academic, 2nd ed. 2015) • Emanuel Tov, Textual Criticism of the Hebrew Bible (Fortress, 3rd ed. 2012); Eugene Ulrich, The Dead Sea Scrolls and the Origins of the Bible (Eerdmans, 1999)