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1. But then the son of Onias the high priest, who was of the same
name with his father, and who fled to king Ptolemy, who was
called Philometor, lived now at Alexandria, as we have said
already. When this Onias saw that Judea was oppressed by the
Macedonians and their kings, out of a desire to purchase to
himself a memorial and eternal fame he resolved to send to king
Ptolemy and queen Cleopatra, to ask leave of them that he might
build a temple in Egypt like to that at Jerusalem, and might
ordain Levites and priests out of their own stock. The chief
reason why he was desirous so to do, was, that he relied upon the
prophet Isaiah, who lived above six hundred years before, and
foretold that there certainly was to be a temple built to
Almighty God in Egypt by a man that was a Jew. Onias was elevated
with this prediction, and wrote the following epistle to Ptolemy
and Cleopatra: "Having done many and great things for you in the
affairs of the war, by the assistance of God, and that in
Celesyria and Phoenicia, I came at length with the Jews to
Leontopolis, and to other places of your nation, where I found
that the greatest part of your people had temples in an improper
manner, and that on this account they bare ill-will one against
another, which happens to the Egyptians by reason of the
multitude of their temples, and the difference of opinions about
Divine worship. Now I found a very fit place in a castle that
hath its name from the country Diana; this place is full of
materials of several sorts, and replenished with sacred animals;
I desire therefore that you will grant me leave to purge this
holy place, which belongs to no master, and is fallen down, and
to build there a temple to Almighty God, after the pattern of
that in Jerusalem, and of the same dimensions, that may be for
the benefit of thyself, and thy wife and children, that those
Jews which dwell in Egypt may have a place whither they may come
and meet together in mutual harmony one with another, and he
subservient to thy advantages; for the prophet Isaiah foretold
that "there should be an altar in Egypt to the Lord God; and
many other such things did he prophesy relating to that place."
2. And this was what Onias wrote to king Ptolemy. Now any one may
observe his piety, and that of his sister and wife Cleopatra, by
that epistle which they wrote in answer to it; for they laid the
blame and the transgression of the law upon the head of Onias.
And this was their reply: "King Ptolemy and queen Cleopatra to
Onias, send greeting. We have read thy petition, wherein thou
desirest leave to be given thee to purge that temple which is
fallen down at Leontopolis, in the Nomus of Heliopolis, and which
is named from the country Bubastis; on which account we cannot
but wonder that it should be pleasing to God to have a temple
erected in a place so unclean, and so full of sacred animals. But
since thou sayest that Isaiah the prophet foretold this long ago,
we give thee leave to do it, if it may be done according to your
law, and so that we may not appear to have at all offended God
herein."
3. So Onias took the place, and built a temple, and an altar to
God, like indeed to that in Jerusalem, but smaller and poorer. I
do not think it proper for me now to describe its dimensions or
its vessels, which have been already described in my seventh book
of the Wars of the Jews. However, Onias found other Jews like to
himself, together with priests and Levites, that there performed
Divine service. But we have said enough about this temple.
4. Now it came to pass that the Alexandrian Jews, and those
Samaritans who paid their worship to the temple that was built in
the days of Alexander at Mount Gerizzim, did now make a sedition
one against another, and disputed about their temples before
Ptolemy himself; the Jews saying that, according to the laws of
Moses, the temple was to be built at Jerusalem; and the
Samaritans saying that it was to be built at Gerizzim. They
desired therefore the king to sit with his friends, and hear the
debates about these matters, and punish those with death who were
baffled. Now Sabbeus and Theodosius managed the argument for the
Samaritans, and Andronicus, the son of Messalamus, for the people
of Jerusalem; and they took an oath by God and the king to make
their demonstrations according to the law; and they desired of
Ptolemy, that whomsoever he should find that transgressed what
they had sworn to, he would put him to death. Accordingly, the
king took several of his friends into the council, and sat down,
in order to hear what the pleaders said. Now the Jews that were
at Alexandria were in great concern for those men, whose lot it
was to contend for the temple at Jerusalem; for they took it very
ill that any should take away the reputation of that temple,
which was so ancient and so celebrated all over the habitable
earth. Now when Sabbeus and Tlteodosius had given leave to
Andronicus to speak first, he began to demonstrate out of the
law, and out of the successions of the high priests, how they
every one in succession from his father had received that
dignity, and ruled over the temple; and how all the kings of Asia
had honored that temple with their donations, and with the most
splendid gifts dedicated thereto. But as for that at Gerizzm, he
made no account of it, and regarded it as if it had never had a
being. By this speech, and other arguments, Andronicus persuaded
the king to determine that the temple at Jerusalem was built
according to the laws of Moses, and to put Sabbeus and
Theodosius to death. And these were the events that befell the
Jews at Alexandria in the days of Ptolemy Philometor.
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