The Jews on this occasion manifested such unwillingness to violate their engagements to the Syrian king, that Ptolemy advanced against Jerusalem, and besieged it with a large army. Entering the city B.C. 320, under pretence of offering sacrifice on the Sabbath-day, when the scruples of the inhabitants forbade their offering any defence, he easily succeeded in capturing it. Instead, however, of following up his victory by an indiscriminate massacre, he contented himself with transporting a great number of the inhabitants to Egypt, where he distributed them as garrisons in different places, but especially in Alexandria, and conceded to them equal privileges with the Macedonians themselves. Eight years afterwards he transported another large body of them to Libya and Cyrene, and thus by successive deportations and voluntary immigrations on the part of the people themselves, Egypt became an important centre of Jewish influence. The king of Egypt, however, was not allowed to remain long in undisturbed possession of his prize, and found it disputed with him by Antigonus, one of the most turbulent of the successors of Alexander. Twice the coveted province fell into the hands of his rival, twice Ptolemy managed to recover it, and it was finally adjudged to his share after the decisive battle of Ipsus in Phrygia, B.C. 301. Meanwhile Jaddua had been succeeded in the high-priesthood at Jerusalem by his son Onias I., and he again by Simon the Just, the last of the men of the “Great Synagogue[8],” as he was called by the Jews. He superintended the repair of the sanctuary of the Temple, surrounded with brass the cistern or “sea” of the principal court, fortified the city-walls, and maintained the sacred ritual with much pomp and ceremony (Eccles. i. 1–22). He is also said to have completed the Canon of the Old Testament, by adding to it the books of Ezra and Nehemiah, of Chronicles and Esther, as also the prophecies of Malachi[9]. He died B.C. 291.