let us examine closer; that we may get better hold. The purport of the letter is to obtain leave to found a temple, that a prophet of Israel had foretold. It was requested to be built at Leontopolis in the province of Heliopolis; where the goddess Bubastis, the Agreμis aygia of the Greeks, had been formerly Αρτεμις αγρια worshipped. Here is such a complication of mistakes as one seldom meets with. If we may credit Strabo, Leontopolis was a capital city of a nome of the same name, that lay far to the west, and had its peculiar deity. "Elian says that they worshipped lions there and Porphyry mentions the same thing, Bubastis, the Diana Agrestis, was worshipped at 12 Bubastus, the capital of a different nome; and Heliopolis was distinct from both and, what is extraordinary, the place petitioned for was diverse from all three; being neither at Leontopolis, nor Bubastus, nor in Heliopolis, but in Arabia. And, as to what Josephus mentions, that a temple was foretold to be built, ναος τῳ μεγισῳ Θεῳ ; Isaiah says not a syllable that such a temple should be built; much less that a Jew should be the builder. "De Animalibus, lib. 12. cap. 7.—Kai & λewv ws Deos Ipnoneveται και μέρος τι της Αιγυπτε, ὁ καλεσι νομον, επωνυμον εχει Λεοντοπο λιτην. Porph. de Abstinentia. lib. 4. λεοντα δε [τιμωσι] Λεοντοπολίται. Strab. vol. 2. pag. 1167. 12 Εν τη και ίρον εσι Βεβατιος ἡ δὲ Βεβασις, κατ ̓ Ἑλλαδα γλωσσαν, 65 AgTEμg. Herod. lib. 2. cap. 137. The answer that was returned by Ptolemy and Cleopatra was gracious beyond measure. They accede to his request; but not without some scruples whether it can be acceptable to God to have an Heathen temple converted to his use. They therefore beg of Onias to look to that: for they would not take it upon themselves. They seem to pay a great deference to the authority of the Jewish prophet; with whom, however, they could have been but little acquainted; and betray a care and caution about offending God, that one could scarce have expected from the worshippers of Jupiter. A Jewish high priest, if he had been applied to, could not have shewn a more conscientious regard. Onias, who was to erect the temple, had not half the reverence and forecast. 13 Βασιλευς ΠΤΟΛΕΜΑΙΟΣ και Βασιλισσα ΚΛΕΟΠΑΤΡΑ Ονια, χαίρειν. Διο και Ανεγνωμέν σε την παράκλησιν, αξίεντος επιτραπηναι σοι το εν Λεοντοπολεί τα Ηλιοπολιτα ἱερον συμπεπτωκος ανακαθα ραι, προσαγορευομενον δε της Αγριας Βεβασεως. θαυμαζομεν, ει εσαι τῷ Θεῷ κεχαρισμενον το καθιδρυσομενον Ιερον εν ασελγεί τοπῳ και πληρεί ζωων ἱερων. Επει δε συφης Ησαΐαν τον προφήτην εκ πολλα χρονα τετο προειρηκέναι, συγχ χωρεμεν σοι, ει μέλλει το το εσεσθαι κατα τον νομον, ώςε μηδεν ήμας δοκειν εις τον Θεον εξημαρτηκεναι. 13 Jos. Antiq. Jud. lib. 13. cap. 3. "King PTOLEMY and Queen CLEOPATRA "We have read your petition; wherein you request that we would permit you to cleanse and purify the ruinous temple at Leontopolis in the prefecture of Heliopolis, which is called the tem"ple of 14 Bubastis the Huntress. In respect to "which, we cannot help being under some doubt, "whether a temple built in an impure place, and "which is full of "consecrated animals, can be ac ceptable to God. 16 But since you assure us that "Isaiah the prophet did a great while ago foretel, "that such a temple should be, we accede to your request; with this proviso, that it be done con 14 The goddess Bubastis was an Egyptian deity, and never distinguished by a Greek title. The Greeks imagined they saw a resemblance between her and their manifold goddess Diana, especially in one character. They therefore called her Apreμis Aypia in their own language, Bubastis in the Egyptian. 15 It is difficult to say what animals were not held sacred by the Egyptians: those that were particularly esteemed so, and most highly reverenced, were dogs, cats, moles, hawks, owls and baboons. 16" But since you assure us that Isaiah did a long time ago-" People that invent will sometimes trip. Onias in his letter had not said a syllable about how long it was ago. Josephus had just before mentioned its being above six hundred years. This part of the letter is not an answer to Onias; but to Josephus the his torian, who had forgot himself. "formable to the law: so that we may not be found "blameable before God." Such is the evidence of Josephus; and such his opinion about the prophecy, that Onias made use of towards the foundation and establishment of his temple. To which opinion the very learned and pious bishop of Auranches accedes; and thinks that this prophecy could refer to nothing else, and was herein most assuredly accomplished. "7 Scio aliter nonnullos sensisse, et hæc ad Sennacheribi et Psammitichi tempora retulisse. Sed et res ipsa, templum nempe Dei in mediâ Ægypto; et locus ipse, civitas Solis; et rei auctor tam perspicuè designantur, ut aliò torqueri posse prophetiam haudquaquam videatur. Cum præsertim accedat Josephi auctoritas, quem duobus locis affirmaturum id non fuisse puto, nisi communi inter Judæos opinione receptum scisset. But, with just deference to this excellent man, I take the prophecy to relate intirely to a circumstance of more consequence than Onias, and his temple. Isaiah, as I before observed, makes no mention of a temple: an altar is figuratively spoken of, that was to be in the midst of Egypt: which can have no reference to the temple of Onias, that 17 Huetii Demonstratio Evangelica; propos. 6. The bishop thinks the prophecy figuratively, zara oxnμa, alludes to the calling of the Gentiles; but verbally, xara λ, to the temple of Onias. was not in the midst of Egypt, nor properly in Egypt, but in Arabia. It is likewise contrary to the nature and tenor of the divine oracles; which are never so revealed and worded, and placed in such a light, that a man shall co-operate as he lists, and verify them at his pleasure: much less that he should, like Onias, make it his request to an Heathen prince that he would give him leave to fulfil them. They are never made dependant on the will of man : but their illustration and completion is often effected by persons ignorant of the part imposed upon them, and enemies to the cause that they establish. Such have been the means in general, by which Heaven has been pleased to fulfil its high and dark decrees to which great purpose the very enemy of truth and his emissaries are often made subservient. As to the authority of Josephus, which the learned bishop lays a stress upon; it is not in this affair of the least estimation. To shew the influence that Onias gained at the court of Alexandria, he represents Ptolemy almost as an ideot; by making him assent upon such slender motives: επει δε συφης Ησαϊαν τον προφήτην κ. τ. λ. "I am not acquainted "with Isaiah," says the king; "but since you as"sure me he did say so, I shall pay that deference "to his words, as to comply with what you desire;" depending upon your veracity. Of the same nature is his concern about offending God, by suffering a temple to be built to him in a polluted place. How is it possible that Ptolemy, who worshipped Apollo |