Temple: Notes Onias Leontopolis
Temple: Notes Onias Leontopolis
Temple: Notes Onias Leontopolis
ABRAHAM WASSERSTEIN
'
This was destroyed, according lo Josephus, by John Hyrcanus, apparently in 129/8 B.C.
See Josephus, AJ 13. 254 ff.; cf. Megillai Ta'anit, cap. IX sub 21 Kislew. See also E. Schiirer,
Geschichte des jUdischen Volkes im Zeitalter Jesu Christi I (4ih ed., Leipzig 1901) 264 (Engl,
tr.: G. Vermes and F. Millar [edd.]. The History of the Jewish People in the Age of Jesus
120 Illinois Classical Studies 18 (1993)
Christ,175 B.C. -AD. 135 I [Edinburgh 1973] 207). We learn from Josephus. AJ 12. 257 ff..
and from 11 Maccabees 6. 2 ihal the temple had already in 167/6 B.C., at the request of the
SamariUns themselves (but see on this Alt, quoted by Habicht; see below), been consecrated
by Antiochus IV Epiphanes to the cult of Zeus Xenios; cf. R. Marcus in LCL Josephus, VII
132-35. See also C. Habicht in 2. Makkabderbuch, Jiidische Schriften aus hellenistisch-
romischer Zeit, Bd. I, Lieferung 3 (Giitersloh 1979) 229, ad loc, and literature there cited.
2See, e.g.,Jer. 3. 17. 17. 12. Ez. 43. 7-9. Joel 4. 17. 4. 21. Zach. 2. 14-15. 8. 3, Ps. 26. 8.
74.2, 132. 13-14, 135. 21,Neh. 1. 9, 1 Chr. 23. 25. H Chr. 6. 6 ff. For the general tendency in
the Hebrew Bible to confine the sacrificial cult to one place, cf. Dl. 12. 5 ff.. 1 1-14. 18, Jos. 22.
10 to end of chapter. And 1. 67, Josephus, Ap. 2. 193 (see on this
see Philo, Spec. leg.
especially the note ad loc. by G. MiJller, Des Flavius Josephus Schrifi gegen den Apion
J.
Elephantine (Leipzig 1911); A. E. Cowley, Jewish Documents of the Time of Ezra (Lx)ndon
1919); idem, Aramaic Papyri of the Fifth Century B.C. (Oxford 1923); E. G. H. Kraeling, The
Brooklyn Museum Aramaic Papyri (New Haven 1953); B. Porlen, Archives from Elephantine:
The Life of an Ancient Jewish Military Colony (Berkeley 1968); for a fuller bibliography see
EJ VI 610.
*
See, e.g.. E. F. Campbell, Jr., "Jewish Shrines of the Hellenistic and Persian Periods," in F.
M. Cross (ed.). Symposia Celebrating the Seventy-Fifth Anniversary of the Founding of the
American Schools of Oriental Research, 1900-1975 (Cambndge, MA 1979) 159-67 and
literature quoted there.
See for this Campbell (previous note) 166.
Abraham Wasserstein 121
See Campbell (above, note 4) 162-64 for details and literature; for other, earlier, scholars
who have identified the structure on the site as a temple, see Momigliano, Quinlo contributo
(next note) 605 with notes.
"I Tobiadi nella preisloria del moto maccabaico," Alii delta Reale Accademia delle Scienze
di Torino 67 (1931-32) 165-200 = Quinlo contributo alia storia degli sludi classici e del
mondo antico I (Rome 1975) 597-628.
See on this also D. Gera, "On the Credibility of the History of the Tobiads," in A. Kasher,
*
U. Rappaport and G. Fuks (edd.), Greece and Rome in Eretz Israel (Jerusalem 1990) 21-38,
esp. 24 f. and nn. 15 f.
^ Even were one to assume that at some lime in the early Hellenistic epoch there existed a
"Jewish" temple on the site of 'Araq el-Emir, there can be no doubt that it would have been a
dissident temple; see Momigliano, Quinlo contributo (above, note 7) 606.
,
10
-i:]! D'''7\i;n''n mm
tDn-'-ii inn na3WD?Dn'iK fViriQ ''rid''KD.
*'
We must not be misled by ihe romanticising, archaeology -fed nostalgia and enthusiasm
aroused by the discoveries in the Judean desert into thinking that the sectarians there were
authentically Jewish. They had strong Jewish roots, like the Samaritans and the Christians;
like both these offshoots of Second Commonwealth Judaism they developed intense enmities
to the normative stream of the religion of Israel. Since we have gained from these discoveries
so much that enriches our knowledge of the period as well as a good deal of literature written
in the ancient language of the Jews, we tend, sometimes unthinkingly, to adopt these securians
as authentically Jewish and to forget that they were inveterate heretics and enemies of the
Jemsalem establishment.
'^See on this, e.g., V. Tcherikover, Hellenistic Civilization and the Jews (Philadelphia
1959; repr. New York 1970) 276 ff. and M. Stem, Greek and Latin Authors on Jews and
Judaism I (Jerusalem 1974) 405 f.; but see also B. Schaller, "Onias," in Der Kleine Pauly IV
(Munich 1979) 303-04; Schaller, Uke some other scholars before him, argues that the Onias
who founded the temple in Leonlopolis was Onias HI, and that Onias IV may never have
existed ("ist wahrscheinUch eine fingierie Crosse").
'3 Josephus, BJ 1. 33, 7. 423, AJ 12. 387. Antiochus IV had died in 164/3. In the BJ
though not in the AJ, Josephus may have been thinking of Onias III; see Tcherikover (previous
note) 276.
'^ See Tcherikover, CPJ I
(1957) 2, who, however ([above, note 12] 44), points out that
Onias IV may himself have been a hellenizer in spite of his opposition to the heUenistic party
in Jemsalem.
*^ PT Yoma 43d and BT Menahoi 109b ff.
Abraham Wasserstein 123
received by Ptolemy and Cleopatra, who granted him some land in the nome
of Heliopolis. There he founded a military colony for Jewish settlers and a
temple for their use. These settlers may have come with him from Palestine
or he may have raised a Jewish military force after his arrival in Egypt;
indeed he may have founded the colony and the temple as late as 145 B.C.,
shortly before Ptolemy's death. '^ There is no foundation for the suggestion
that Ptolemy Philometor intended to found a cultic centre for the Jews in the
Delta to counterbalance the importance and attraction of the temple in
Jerusalem,^'' and there is no evidence whatsoever that the temple of Onias
had at any time more than merely local significance.'^ The temple at
Leontopolis existed until after the destruction of the Temple in Jerusalem; it
was demolished on the orders of Vespasian in A.D. 73. '^
Apart from the rabbinic references (see below), our main source for the
history of Onias and his temple is Josephus.^^ The temple is never
mentioned by Alexandrian writers and it seems that Egyptian Jewry was not
much interested in this Palestinian immigrant foundation. ^^
We have a number of rabbinic reports referring to the shrine of Onias.-^^
These regularly describe the temple of Onias asVlJlh JT"!. The word
JT'l, though it does not univocally = temple, naturally is capable of being
used in a phrase referring to a temple; cf., e.g., 'h JT"!, D''pl'7K i:i^'2.,
1^
H. Kees."'Ov{o\)."/?£XVffl.l (Stuttgart 1939)477-79.
'*
This should be weighed in any consideration of the argument put forward by A.
MomigUano (Aegyptus 12 (1932] 161-72. and esp. 170-71) that there existed or that there may
have existed a Greek translation of the Old Testament in the Temple of Leonlofx^lis different
from the Septuagint; that this version ("accolta o curata dai sacerdoti leontopolilani") was
circulating in Egypt in competition with the LXX; and that the legend of the Greek translation
of the Bible propagated by the author of the Letter ofAristeas had a polemical purpose directed
against the Leontopolitan temple. I know of no evidence that would support any part of this
argument. In any case, it is to be noted that MomigUano relies not only on a fairly late dale for
the work of Ps.-Arisleas but, more seriously, on what seems to me a vastly inflated estimate of
the importance of the Leontopolis temple; we cannot even say that the population for whom
this temple was built was Greek -speaking rather than Aramaic-speaking; for all we know they
spoke Egyptian. Though there is evidence that the Greek Bible was read in the countryside in
the second century B.C.. it seems clear on the whole that the Jews living in the chora were
assimilating fast to their Egyptian-speaking neighbours. See Tcherikover, CPJ I (1957) 43^6.
'"Josephus, 57 7.421.
2° fly 1. 33, 7. 421-36, AJ 12. 387-88. 13. 62-73. 285. 20. 236. Ap. 2. 5. 2 f. On the
problems that arise from a collation of these passages, see Tcherikover (above, note 12) 275 ff.
et aUbi, e.g.. 392 ff.
^'
We
may disregard Sibylline Oracles 5. 501, 507, where some scholars have seen an
allusion to the temple of Onias; see Tcherikover (above, note 12) 499 n. 28 and, more
generally, idem in CPJ I (1957) 20 f. and 44 ff., with notes (and hlerature cited in his n. 1 17)
and idem, Jews and Greeks in the Hellenistic Period (Tel Aviv 1963) 220 ff. and nn. (Hebrew).
Cf. P. M. Eraser, Ptolemaic Alexandria (Oxford 1972) 1 83 with nn. 301 ff. (in vol. II, pp.
162 f.).
"Mishna Menahot 13. 10, PT Yoma 43d, BT Menahot 109a ff., BT Megilla 10a, BT
AZ 52b.
124 Illinois Classical Studies 18 (1993)
lepov; and in the same context he refers to Isaiah 19. 19 f. as predicting the
KaTaaKE\)fi xot>5e xot) vaot).^ Isaiah actually has there Kinn dl"*!!
d''^>td yiK linn 'n*? nntd n''ri\ it is interesting that this same
passage is quoted also in both Talmudim, in the same context.^^ The LXX
and Josephus, too, knows that
translates ri!lTd correctly as G-uoiaaxTipiov,
text: eoxai Gvaiaorripiov ev Aiyuntcp K-upio) tw Bew (AJ 13. 68). A few
paragraphs earlier (AJ 13. 64) Isaiah is said to have foretold that a vaoq
would be built in Egypt. Occasionally Josephus mentions a Pcoiioq.^^
There can be no doubt that both the rabbinic sources and Josephus are
speaking about a temple, i.e. a cult place in which sacrifices were
performed, not merely a meeting house for prayer and study, i.e. a
synagogue.-^^
The temple of Onias is known to us as having been located at
"Cf.,c.g.,PTYoma43d.
^ PT Yoma 43d and BT Menahot 109b.
"E.g. fly 7. 424. 431 and 432.'
^ Above, noie 24.
AJ 13. 72: Onias built iepov Kal Pcojiov xw 0c(p. Compare also BJ 1. 428.
^^ Fraser's repeated references to a "synagogue" at Leontopolis-Tell el-Yahoudiyah
([above, note 21) I 83, II 162-63 nn. 302 and 306) must be due to a lapsus calami; the point is
that a synagogue is not a temple: The two serve different functions and have always had a
different sutus from each other. This confusion is found also in the index (but not in the text
or in the English original) of the French translation of E. R. Bevan's Hisloire des LMgides
(Paris 1934) 438. In rabbinic literature I know of only one passage in which il appears that the
writer has confounded a synagogue with a temple: In the late JTl''l'7l 1\if^ WlTD
(version II), published by A. Jellinek in Bel ha-Midrasch (3rd ed., repr. Jerusalem 1967) V
113-16 (see 115 and also [version I] IV 135), the language used is unmistakably conflated with
that of the famous description of the great Alexandrian synagogue in Tosefla Sukka 4. 6 el alibi
(see below, note 31); the author mentions an altar (in Alexandria) and speaks of sacrifices
being performed there.
^^ The correspondence quoted by Josephus is generally regarded as a Hellenistic forgery;
see Tcherikover (above, note 12) 499 n. 30, who, though for a different purpose and in a
different context, rightly notes that even a forged document may contain some kernel of
Abraham Wasserstein 125
interesting that those rabbinic sources thatdo name the location of the Onias
temple speak of it as having being located in Alexandria?'^ The Rabbis are
certainly not confusing theVilh n**! with the Alexandrian Synagogue
which is mentioned elsewhere in talmudic literature;^' on the contrary, in a
number of passages they make it quite clear that they understand that the
Onias foundation was a temple, a cult place in which sacrifices were
performed, and we even find the opinion expressed that, whatever the status
of that temple may have been, it was not an idolatrous temple, and some of
the sacrificial acts performed there were, under certain circumstances, to be
regarded as valid. ^^ It is thus inconceivable that the Rabbis might have
confused the temple with the Alexandrian Synagogue.
On the other hand, though the possibility of a simple mistake
concerning the location of the temple arising from guesswork or ignorance
cannot be discounted, it is certainly possible that the Rabbis drew on their
own contemporary knowledge that Leontopolis was in the early Byzantine
age an alternative designation for Alexandria.^^ The equation Leontopolis =
Alexandria lends itself to confusion in both directions.
We are told by Stephanus of Byzantium (fl. probably c. 528-35) that
"Alexandria was called Rhakotis, and Pharos, and Leontopolis ." . .
historical irulh; thus, the name Leontopolis may well be correct. In any case, there seems to be
no doubt about the reliability of the references to the location of the temple in the Heliopolitan
nome, and it is generally accepted that the Onias temple was in fact located in the countryside,
quite possibly at a place to be identified with the modem Tell el-Yehudiyeh, at a distance of ca.
30 miles NE of Memphis. See R. Marcus on Josephus, A/ 13. 65 (LCL VII 258-59), with the
literature there quoted, esp. Schiirer (above, note 1) 3rd ed., HI (1898) 97 ff. with note 25
(Engl.tr.:ffl.l 145 f., esp. n. 33).
3° PT Yoma 43d, BT Menahot 109b.
^'
Tosefta Sukka 4. 6, BT Sukka 51b, PT Sukka 5. 1 = 55 a-b; cf. S. Krauss. Synagogale
AUerlumer (Berlin-Vienna 1922) 261 ff., 336.
^2 See, e.g.,Mishna Menahot 13. 10, BT Menahot 109a-b, BT AZ 52b, BT MegUla 10a.
^^ RE s.v.
"Leontopolis 10" and A. Calderini, Dizionarlo del nomi geografici e lopografici
ckll'Egitto greco-romano I (Cairo 1935) 58.
^* Slephani Byzantii Ethnicorum quae supersunl ex recensione August i Meinekii I (Berlin
1849; repr. 1958)70: 'AXe^dv6peiai 7i6A,eii; 6)cxcoKai6eKa. npiovi] r\ Aiyvnxia f{Xoi Ai^vaaa,
djq 01 Tto^oi, anb 'AA,e^dv5pou to\) <I>iA.in7tov. 'Idocov Se 6 xov Piov xf\q 'EXA^Sot; ypdvi/aq
ev 6' PiPXicp cprioi "tov jiev oijv totiov -0]^ noA-ecoq ovap e%pTiono6oxfi9ri omot;
EKeXcuae 6e 5iaYpd<peiv to oxfi}xa xouq dpxitCKTOvaq- ouk exovxeq 8e A-cuktiv yfjv dXtpixoic;
5ie7pa<pov, 6pvi6e<; 6e Kaxanxdvxeq xd dA.(pixa al'cpvrif; 5ifip7taaav. xapaxQexc, ouv
'AXe^av6poq (sic) oi jidvxeiq Gappeiv eXcyov Ttdvxcov ydp xfiv noXiv xpocpov yevrioeoBai."
xavxa Kai 'Appiavoi;. eKA.ri9ri 8e 'PaKcoxK; xal Odpoq Kal AcoyxonoXic; 5id x6 xnv xfjq
OA.\)n7tid5o(; yaoxepa eocppayiaBai Xeovxoq eiicovi. Cf. Arrian, Anab. 3. 1-2, Plut. Alex. 2.
126 Illinois Classical Studies 18 (1993)
4—5. My colleague Dr. Deborah Gera has reminded me of Herodotus 6. 131, where a
somewhat similar motif occurs in a story concerning the mother of Pericles; cf. Plut. Per. 3. 2.
Eustathius (C. Miiller [ed.], Geographi Graeci Minores U [Paris 1882] 261) writes on the
words Maicn66viov 7tTO^{e9pov (which appear in the text of Dionysius Periegetes, line 254 =
Geographi Graeci Minores II 1 16): o eaxiv ti xo\> MaKe56vo<; 'AX,eE,dv5po-o bjicovujiot; noXit;,
Ev Ti Kul exdcpTi dpiBnovvxai 6e ev xaic; laxopiait; 'AXe^dvSpeiai UTtep xdq ScKaoKxco.
. . .
xoiixcov (i{a Kai a\ixT|, noXic, Ai^vcaa t\xo\ Aiyvnxia. xat)XT|v 6e Kai dXXoii; ^ev ovonaai
6ia<j)6poiq KX,ri9fivai (paoi tioxe, ovo^aoBfivai 5e Kai AcgvxotioXiv 6id xov xf\c, 'OX\)fi7tid8o(;
Kai xoiixo 'AA,e^av8pov (?), i\c, r\ yaaxfip iaifpayioQax. Xiovzoc, eiKovi Xiyctai, k.x.X. For the
possible sources of Stephanus, for the question why the great city was called l^onlopoUs, and
for related matters, see C. Miiller (ed.), Pseudo-Callislhenes (Paris 1865) xix f., with notes;
also C. MiiUer (ed.), Scriplores Alexandri Magni (Paris 1865) 160 (lason Argivus, fr. 2).
^^ We have only an epitome, dating from between the sixth and the tenth centuries, of the
Elhnica; it has been suggested (J. F. Lockwood in OCD s.v. "Eustathius") that Eustathius may
in fact draw in his commentary on the complete text of Stephanus. R. Brownmg in the same
work (2nd ed., p. 1012) suggests that Eustathius used the surviving epitome of the Elhnica.
^^Pap. Oxy. 1660, line 2, in The Oxyrhynchus Papyri XIV (London 1920) 1 1 4-1 5.
The reading A[eovx6TcoA,ivl, though attractive and quite possibly right, does not by
necessity impose itself and is not universally accepted: see P. J. Sijpestcijn, "Notes on Two
Papyri," ZPE 87 (1991) 257-58, who suggests eiqxfiv 'AA.e^dv6peiav fixoi A.|ifieva jieyav tou
EijvoGxou].
Abraham Wasserstein 127
some recondite source of the location of that temple in that place, could
easily explain the confusion — ^but only if the temple was really located in
Leontopolis.
There are further facts to be considered: Leontopolis was located in the
Heliopolitan nome. By a curious and in itself unremarkable coincidence the
city of Heliopolis (in Hebrew called I'X)^^ bore the Egyptian name ywnw. It
is manifest that to the eyes and ears of users of Aramaic or Hebrew this
would constitute an irresistible invitation to confuse the Egyptian name with
the Semitic name for "Greek" or "Greece," ywn, which itself was sometimes
confused with Alexandria: See the passages cited below from Tosefta
Nidda 4. 17 and BT Nidda 30b.
The Hebrew/Jewish Aramaic/Syriac ( n) K TT 5 D !] *? K, like the Greek ''
'AA,e^dv5peia and the Latin Alexandrea (-ia), can refer to towns other than
the great city: Thus, e.g., an Egyptian city called K!l, mentioned a number
^* Gen. 41. 45, 41. 50, 46. 20. Cf. also Ez. 30. 17. where the vocalization is different, but
see Symmachus and Theodotion for the Greek transcription Avv. (The Septuagint has
"Heliopolis.")
" Jer. 46. 25: Hebr. K3(Q); for LXX. see Jer. 26. 25; Syr. K''Cl(T)! It may be oT interest
that in Ez. 30. 17 f IK "'1111^ the LXX has veavioKoi 'IRiox) noXctix,. The vocalization of
nK need not detain us here; but it is noteworthy that the Peshitta translates K''D V^l
KTITl Tnni My colleague Professor Jonas Greenfield has pointed out to me that the
Peshitta reading K''£3 in Ez. 30. 17 may be due to a misreading of the Hebrew C]Cl1\ the last
word in the preceding verse Qeil untranslated there). Ez. 30. 14: Hebr. K3(;i); LXX
Ai6o7toXi<;; Syr. 13(1)- Ez. 30. 15: Hebr. Ki; LXX Mejicpiq; Syr. 13(1). Ez. 30. 16: Hebr.
K3(1); LXX Ai6onoA.i(;; Syr. 13(1). Nah. 3. 8: Hebr. pDK k!i(C3); LXX Ajicov; Syr. (TO
TiDKT n*-
See also the citations in R. Payne Smith, Thesaurus Syriacus I (Oxford 1879) s.v. '(^'*
PDKX coll. 1579-80 (from medieval Syriac-Arabic lexicographers): e.g., Tl flbK^ P''
K"''TnD:]'7K "-m Kn'lD^i''ini K'-m
KT\"nyT. (The reference is clearly to our
passage in Nah. 3. 8.) For other identifications with Alexandria, see ibid. Mejicpiq in Ez. 30.
15 seems to be based on the reading ^3 (instead of the masoretic K3), borrowed from 30. 13
(Hebr. n'l3;Syr. D9D ^tl), which is translated there by Mencpic; (LXX). The LXX translation
in Nah. 3. 8 is,of course, no more than a transcription of the second part of the double name in
the Hebrew Vorlage. It is to be noted that rabbinic sources understand the reference in Nah. 3.
8 too to be to Alexandria (see Pesikta Rabbati 156b. cited below). Note also that extra-
septuagintal Greek Hebrew name K3 in one way or
translators did not hesitate to transcribe the
another rather than to give a Greek equivalent for it: No (Symmachus in Ez. 30. 14, 15). Noiu;
(Theodotion. ibid.), Nco (Aquila in Ez. 30. 15); compare also Aquila: Bavco for K3(l) in Ez.
30. 14. (The place-name Mejicpiq stands variously for f]D. K3 or ^3 in the Septuagint; for
examples see Supplement to Hatch and Redpath. Concordance to the Septuagint 112b, .y.v.
Mcficpiq.)
K
Both the Greek and the Syriac traditions have preserved the mennory of
the multiplicity of places called Alexandria: Stephanus of Byzantium
(above, note 34): 'AXE^dv6pEiai tzoXeic, 6KTC0Kai6EKa (cf. Eustathius of
Thessalonike [above, note 34]: dpiGp-ovvxai 8e ev xaiq laxopiaK;
. . .
'A^E^dvSpEiai -uTiEp xojc, 6EKaoKTco).'*^ For Syriac, see Payne Smith, col.
209, s.v. K ^ 1 H D :i *? K for two towns called Alexandria: K IT 3 D !] *?
•'
"^
^° Sec Pesikia 63b, with Ruber's note ad loc.. Pesikia Rabbali, cap. 17, p. 87a and see also
p.
156b (Friedmann-[Ish Shalom]). Gen. R. 1. 1 (p. 1 Theodor/Albeck), Targum to Ezekiel 30.
14-16, Targum lo Jeremiah 46. 25, Targum lo Nahum 3. 8.
"' RE has twenly-one entries for places called Alexandria.
*^ Such confusions are easy in our sources: Thus in Seder 01am Rabba some editions are
said (see Krauss, Lehnworler \ 55, s.v. DTTT3D:d*7K) to have in chapter 30 the spelling
m'TT5D3'7K for the proper name Dn'nC7:]'7K.
^^ Cf., in Arabic, Misr for Egypt and also for its capital; similarly al-Sham for Syria and its
capiul. See also Syriac P"I\JD, which is used both for the whole of Egypt and for any city
which may at any given time be its capital, e.g. Fustat (Old Cairo) or Alexandria.
Abraham Wasserstein 129