“Mount Gerizim,
All the Days of Our Lives”
July/ August
2014
Vol. XIII - No 6
In This Issue ·
Future Events ·
Commentary ·
Samaritan artist ·
Russian Library ·
Missile ·
Collections ·
Ebay Auction Items ·
Auction Result ·
Stele ·
Xth Congress ·
Female scholar ·
From the Editor ·
Selected articles ·
You Tube Video ·
Links ·
New Publications ·
Old News ·
Biblio
Future Events
It has been 3653 years since the entrance
into the Holy Land
This counting began on the Sixth Month of the
Year of Creation (Samaritan’s typical calendar)
It has been 6442 years since Creation
1st
day of the 6th Month 3653, August 25, 2014
1st day of the 7th Month 3653, Sept. 23,
2014
Sabbath of the Selichot (the ten days of Pardons) Sept. 27, 2014
Yom Kippur (the Day of Atonement) Oct. 3, 2014
Sabbath of the Feast of Succoth Oct. 11, 2014
The Feast of Shemini Atseret (the Day of Assembly) Oct. 15, 2014
1st day of the 8th Month 3653- October 23,
2014
1st day of the 9th Month 3653- November 22,
2014
1st day of the 10th Month 3653- December 21,
2014
[Calculated by: Priest Yakkiir ['Aziz] b. High
Priest Jacob b. 'Azzi – Kiriat Luza, Mount Gerizim]
~~~~~~~~~~~
Ṣadaqah
al-Ḥakīm’s Commentary on Genesis.
By Haseeb Shehadeh
This thirteenth-century Arabic commentary by the physician
Ṣadaqah b. abū al-Farağ Munağğā b. Ṣadaqah
b. Ġarūb al-Sāmiriyy al-Dimashqiyy (d. 1223) is the oldest
commentary to have come down to us. It has survived in two manuscripts: R. Huntington
301 in the Bodleian Library, Oxford (203 fols.,
Genesis 1: 2 — 50: 5) and Cam III 14 (114 fols., Genesis 1: 4—49:16) in the
Russian National Library in Saint Petersburg. The portion of the commentary
that appears below reflects Sadaqah’s broad knowledge of medicine, as well as
of Rabbinic, Karaite and Arabic sources of philosophy, grammar and exegesis.
This portion, including the first six chapters of Genesis, has been ready in my
computer for almost two decades. Unfortunately, I did not find the time to
continue with this project, and I therefore decided to make this portion available
to Samaritans as well as to all who are interested and able to read and
understand this kind of Arabic. This edition is based on R. Huntington 301 with
some readings taken from Cam III 14. Based on my preliminary research into the
latter manuscript (as well as Cam III 5 and 6), I can say that this source does
not present substantially different readings from R. Huntington 301. The character
أ stands for the Oxford manuscript and the character س stands for the manuscript in Saint Petersburg. The slash
indicates the end of one page and the beginning of the next.
It should be mentioned that almost 11% of the Oxford
manuscript, 22 first folios, was rendered into modern
Hebrew by A. Loewenstamm in the early 1980s. A facsimile of the text and the translation
were published in Jerusalem in 2008. [This article is in Arabic] https://shomron0.tripod.com/articles/Sadaqap1.pdf
(Edited Sept. 3,
2014)
~~~~~~~~
~~~~~~~
Recent Publication from the Russian National Library
There was recently published by the Russian National Library, St.
Petersburg, Письмена
на камне, российская
национаЛьная
БибЛиотека, санкт-
петербург, 2014. ISBN 978-5-8192-0466-5
[Writing on Stone, Russian National
Library, St. Petersburg 2014]
On page 5 of the book
is a beautiful layout of just one on their many exhibits, as the title of the
book describes, writings on stone. The interesting display includes a stone
Samaritan inscription with the Samaritan commandments.
The details written in
Russian of a study and article
‘САМАРИТЯНСКАЯ
НАДПИСЬ <
ДЕСЯТИ
РЕЧЕНИЙ>’ [English translation: 'Samaritan
Description <ten utterances>’] are on pages 54-55.
The article О
САМАРИТЯНСКОЙ
НАДПИСИ НА
КАМНЕ,
ХРАНЯЩЕЙСЯ В
ΛЕНИНГРА∆Е [About
the Samaritan Inscription, Being Stored in Leningrad (St Petersburg of today)]
on pages 56-58 is a republication from a 1971 article by Lejb Chaimovič Vil'sker (1919-1988) (see note *
on page 58). He is well known among Samaritan scholars for his publication in
French of the Manuel d’Araméen Samaritain published from the Editions du Centre national de la recherche scientifique, Paris,
1981. See more of his work. Haseeb Shehadeh
contributed to the Samaritan Hebrew on page 56.
Ϲтатья
nереnеЧатаиа
из ки.:
Вопросы
филологии
стран Азии и
Африки (Questions/problems of philology of Asian and
African countries. Issue 1. Collections of articles in honor of Prof. N. I.
Vinnikov. Leningrad, 1971. Pp.152-156
О
РАСКОПКАХ В
НАБΛУСЕ И НА
ГОРЕ ГЕРИЗИМ
[On excavations in Nablus and Mount Gerizim] pp. 61-62 by Evgeny Ahronovich (Israel)
On page 52-53 in an
article on Abraham Firkovich and his collection.
The booklet is a gift
booklet and not just for purchase. Should you decide to offer a gift or your
newly published book please contact the deputy director of the National Library of Russia Dr.
Vladimir R. Firsov. v.firsov@nlr.ru
See the articles below, please excuse the scanning roughness.
There is also an article
(pages 59-60) on a capital from Samaria as seen in the photo displayed with the
article that they have in their collect.
View
the new on-line exhibition dedicated to the Hebrew manuscripts in the Russian National Library, St.
Petersburg: http://expositions.nlr.ru/ex_manus/firkovich/
AIso see the Hebrew
article: http://www.ybz.org.il/_Uploads/dbsAttachedFiles/Article_104.3.pdf
Among the interesting
items in the Russian National Library are books like the following:
Samaritan religion and the Torah by 'Abd-al-'Al, D. M. (Dorreya M), Cairo: Ain Shams univ. press, 1960
Two papers
on the Samaritan manuscripts in the collections of Moscow and St. Petersburg by Žamkočjan,
A. S [1934-]. (Arutjun
Sizefrovič) M.: Паймс, 2001 2001
Древнейшие
фрагменты
арабо-самаритянских
хроник из
собрания
Российской
национальной
библиотеки =
Earliest Fragments of Samaritan Arabic Chronicles in the Russian National
Libraru by Жамкочян,
А. С, М.:
Центр
стратег. и
обществ. исслед.,
2003
Вновь
идентифицированные
и
неопубликованные
фрагменты
арабских
версий
Самаритянского
пятикнижия
из собрания
Российской
национальной
библиотеки -
СПб. = The recently discovered and other unpublished arabic
fragments of the Samaritan pentateuch from the cjllection of the Russian
nationale library - SPb. Fragments inconnu et inédits des versions arabes du
pentateuque Samaritain de la bibliotheque nationale du Russe – SPb by Жамкочян,
А. С [1934-]. (Арутюн
Сизефрович), М. :
Паймс, 2001
For More Information on
the Samaritan manuscripts Located at St. Petersburg:
How Did Abraham Firkovich Acquire the
Great Collection of Samaritan Manuscripts in Nablus in 1864
By Tapani Harvianen & Haseeb Shehadeh
1994
By
Tapani Harvianinen & Haseeb Shehadeh, 2003
There
is also a book that was published a couple years ago that has references of
articles on the Samaritan manuscripts: Bibliographia
Karaitica: An Annotated Bibliography of Karaites and Karaism, Karaite Texts and
Studies (Etudes Sur Le Judaisme
Medieval) Brill Academic Pub. Hardcover, 2010
by Barry Dov Walfish
(Author), Mikhail Kizilov (Author) Take a look inside the book.
There
is also another book of interest:
The
Written Monuments of the Orient. Historical and Philological Researches
[Письменные
памятники
Востока.
Историко-филологические
исследования]. Ed. by L.N.Menshikov, S.B.Pevzner (executive secretary),
A.S.Tveritinova (chief), A.B.Khalidov. Annual issue 1971. Moscow, Nauka
Publishers 1974.
Inside: L.H. Vilsker. The
Samaritan Documents in the MSS Collection of the M.E. Saltykov-Shchedrin State
Public Library in Leningrad. A General Survey — page 9- 18.
A couple interesting web sites to see!
Суккот
у самаритян.
Самаритяне
как они есть [Sukkot
at Samaritans. Samaritans as they are]
Some wonderful
photos on this Russian web page: http://lyolik-il.livejournal.com/169829.html
Прогулки
по Израилю [Walking
Israel]
Экскурсия
к
самаритянам
в Гризим 26.10.07 [Excursion to the Samaritans in
Gerizim 26.10.07]
Samaritan
Scroll Case from "Manuscript Depository" – Shown at a past
Conference and Exhibition in the Manuscript Department of the Russian National
Library in St. Petersburg. http://www.museum.ru/N53043
‘Among the themes of the conference - "Samaritan scroll
case Abisha" dedicated to the events connected with the history of the
case for one of the most revered shrines Samaritans - Scroll of the Pentateuch,
written, according to legend, hand Abish[ua], the son of Phinehas, the son of
Aaron (brother of Moses), more than 3600 years ago.’
~~~~~~~
One of the missiles, fired from Gaza, hit the
Samaritan Neighborhood
As part of the tense situation between Israel and Hamas, taking place in
the recent days, one of the missiles which were fired from Gaza into Israel,
fell on last Tuesday (08.07.14), on the balcony of one of the residents of the
Samaritan Neighborhood in Holon. Thanks
to God, and to the fact that the missile was intercepted by the Iron Dome
system (‘Kipat Barzel’), it did not cause much damage, and it ended without
casualties. Let’s hope that this
situation will pass soon, and we will return to the days of serenity.
http://www.the-samaritans.com/news/one-missiles-fired-gaza-hit-samaritan-neighborhood/
~~~~~
Collections
Gustaf-Dalman-Instit
These
are some black and white photos taken around 1910
Signatur:
XVII - Straße El Luban – Nablus http://greif.uni-greifswald.de/webgate_dalman/index.php?folder=1424
Photos
from Signatur: XV – Nablus Tell Balata
http://greif.uni-greifswald.de/webgate_dalman/index.php?folder=1422
Signatur:
XIX - Das alte Samaria
http://greif.uni-greifswald.de/webgate_dalman/index.php?folder=1426
Gustaf-Dalman-Institut | Universität Greifswald
~~~~~~
The
Cairo Genizah Collection
http://cudl.lib.cam.ac.uk/view/MS-TS-00008-00267/1
Part of
the Cairo Genizah Collection.
Rect: letter sent from Saʿadya the cantor b. Ṣedaqa in Minyat Zifta
to Jacob b. Isaac. Verso: Samaritan alphabet, and unidentified marginalia.
http://cudl.lib.cam.ac.uk/view/MS-TS-AS-00151-00123/1
Samaritan
Pentateuch
Part of
the Hebrew Manuscripts Collection.
The
Samaritan Pentateuch contains the text of the Torah, the first five books of
the Hebrew Bible, written in the consonantal Samaritan script, a development
from the Paleo-Hebrew script. Add.1846 is believed to be the earliest extant
manuscript of the Samaritan Pentateuch and dates from the early 12th century
CE. Epigraphs and scholia in Samaritan Hebrew/Aramaic and Arabic follow the end
of each biblical book. They are in various hands. The copying of the book
itself is the product of five different hands. http://cudl.lib.cam.ac.uk/view/MS-ADD-01846/9
~~~~~~
3 Frank
Horvat photos of the Samaritans at Nablus in the 1980s
The year
is wrong, in the ebay postings, the year is 1954 as seen from other wonderful
photos at this link.
Frank Horvat’s journey to take photos of the
Samaritan Passover were used in the article The Last of the Samaritans, in Life Magazine, Time Inc., May 24,
1954, pages 75-76, 79-80, see original Life
magazine article.
Late
1940's Palestine Kodachrome Samaritan Priest
The image
of the slide is shown right
Glass
Magic Lantern Slide: Samaritans SAMARITAN JEWS C1910 ISRAEL
(shown in image to right) “THE IMAGE HAS HAS SOME DISCOLOURATION AND WATER DAMAGE
CAUSING SOME OF THE IMAGE TO BE LOST TO THE LEFT ALSO SOME OF THE EDGING PAPER
IS COMMING AWAY, HOWEVER AN INTERESTING IMAGE” Ebay item link
The Second Glass Slide: To Right: Glass Magic
Lantern Slide SAMARITAN HIGH PRIEST C1910 ISRAEL Ebay item link
Benyamim
Tsedaka comments: High Priest Matzliach b. Phinchas, the older brother of the
3 brothers in the previous slide. His High Priesthood was 1933-1943.
~~~~~~~~~~~~~~
Ancient Samaritan
Hebrew Bronze Ring Ancient Script Rare 200-300 AD
Asking price $40.00 (From Singapore)
~~~~~~~~~
Also
found on Ebay:
by Tancrède Dumas (1830-1905)
This does not appear to be a Samaritan female. First the time period to
my knowledge, there were no Samaritans that had their ears pierced and the second
and main reason, if you look at her right hand there is a cross wrapped among
her beads on her wrist. I do not believe a Samaritan would wear a cross.
Some of his work was signed as by Félix Bonfils.
The 1860s photo to the left is Mount Gerizim by Félix Bonfils who
is Tancrède Dumas.
Also photos of Jacob’s well were taken, see past 2004 issue of the SUD and the
woman at the Well.
Tancrede
Dumas
was
a
Beirut‐based
photographer
hired
by
the
American Palestine Exploration
Society.
See The
Photographs of the American Palestine Exploration Society, Volume 66 of Annual of ASOR Series, The annual of
the American Schools of Oriental Research, Author: Tancrède Dumas, Editor: Rachel S. Hallote, Publisher: American
Schools of Oriental Research in collaboration with the Palestine Exploration
Fund and the Harvard Fine Arts Library, 2012
~~~~~~~
Lecture Tour 2014 by Benyamim
Tsedaka
October
19 - 22 - Paris, France
October 23 -26 - Oslo, Norway
October 27- Nov. 1 - Copenhagen, Denmark
Nov. 2-8 - London and Aberdeen - Great Britain
Nov. 9-20 - New York, Connecticut, Washington DC
Nov. 21-24 - Pittsburgh, Penn.
Nov. 25-30 - Seattle, WA
Dec. 1-3 - Dallas, Texas
Dec. 4-6 - Lexington, Kentucky
Dec. 7-13 - Cincinnati, Ohio
Dec. 14-23 - Sao Paulo, Itu, Rio in Brazil
Dec. 24 - back home to Israel
For more
information contact him at his website:
http://www.israelite-samaritans.com/benyamim-tsedaka/
~~~~~~~~
Result
of the auction: 39 - Objects: Judaica, Israeliana, Numismatics
& Medals
by Kedem Public Auction
House Ltd
Their description is
as follows: ‘The
form of the Tabernacle and its vessels, drawn on paper, according to Samaritan
rite. [Early 20th century].Single leaf, with colorful illustrations of the
Tabernacle and its vessels. Some of the illustrations appear with descriptions,
written in Samaritan script, others are decorated with gold ink. Samaritan inscriptions
on verso. 50 X 32.5 cm. Good condition. Folding marks. Stains. Minor tears
(restored). Samaritan illustrations on the Torah are rare.’
~~~~
Source: http://en.wikipedia.org/wiki/Sebek-khu_Stele
Also see http://emu.man.ac.uk/mmcustom/Display.php?irn=107040&QueryPage=/mmcustom/narratives/index.php
https://archive.org/details/stelaofsebekkhue00peet
~~~~~~~~~~~
The Xth Congress of the EAJS 2014 http://www.eajscongress2014.com/
As an essential part of
its mission to promote academic Jewish Studies in Europe, the European
Association for Jewish Studies organises every four years a major Congress
devoted to all periods and fields of Jewish Studies.
The Xth Congress
of the EAJS will take place in Paris, on 20-24 July 2014.
Programme
You
will find the official version of
the programme here. This programme will be printed and
given to you during your registration. (Caution: some of the rooms might have
changed since the previous versions of the programme.)
All of the papers' abstracts are available here.
A
synopsis of the programme is available here. Caution: each sheet corresponds to one
day.
Monday 21st July ENS,
Salle DUSSANE (Main building, ground floor, map: 9)
Yigal Levin, Bar-Ilan University, Israel
Title:
Why did the Zerubbabel’s Adversaries Emphasize their
Foreign Origins?
Abstract:
Upon arriving in Jerusalem sometime after 538 BCE, the returnees led by
Zerubbabel were approached by a group of people whom Ezra 4:1 refers to as
"the adversaries of Judah and Benjamin", who requested, "Let us
build with you, for we worship your God as you do, and we have been sacrificing
to him ever since the days of King Esarhaddon of Assyria who brought us
here." Most commentators identify these "adversaries" as the people
later known as the Samaritans, although other proposals do exist. An apparently
similar group are mentioned in verse 10 as "the nations whom the great and
noble Osnappar deported and settled in the cities of Samaria and in the rest of
the province Beyond the River". This paper examines the question of their
claim to foreign origin: why would they make this claim, rather than claim to
be indigenous, YHWH-worshipping, Israelites? Is this claim simply Judean
propaganda? Or would the leaders of the "adversaries" have considered
it advantageous to be descended from foreign deportees? This question will be
examined in light of Assyrian deportation policies and the archaeological
record, and we will propose a solution that might shed light on the "ethnogenesis"
of the Samaritans during the Persian Period.
Monday 21st July SORBONNE,
Salle PICARD (Stairs C, 3rd floor)
Maria Haralambakis, University of Manchester, UK
Title: Moses Gaster as a
Collector and Translator of Romanian and Slavonic Folklore
Abstract: Moses Gaster
(1856–1939) was an intellectual, bibliophile, rabbi, and activist for Jewish
rights. As a scholar he was engaged in diverse fields of study, such as
Romanian language and literature, folklore, Apocrypha, magic and mysticism, and
Samaritan studies. Before his expulsion from Romania in 1885, he had published
Literatura Populara Română (1883) and signed the contract for Chrestomatie
Română, which eventually appeared in 1891. Soon after his arrival in
England he was invited to present the Illchester lectures at the University of
Oxford. They were published in 1887 as Illchester Lectures on Greeko
(sic)-Slavonic Literature and its Relation to the Folklore of Europe during the
Middle Ages. It includes paraphrases of a large number
of stories (including apocryphal narratives around biblical characters), many
of which also feature in Literatura Populara Română. The publications
mentioned show Gaster as a collector, who brought together a wide range of
material, often without providing exact references to his sources. Besides
presenting his material, a prominent aspect of the publications is Gaster’s
theory on the origin and development of folklore. These two aspects also
feature in his work Romanian Bird and Beast Stories (1915). It consists of a
very long introduction in which Gaster presented his views on folklore,
followed by his translations of 119 numbered Romanian stories about animals,
and three appendices with other material. Gaster continued his work of
translating animal stories during the rest of his life. This is evidenced by
his own copy of this work, now in the Rylands Library in Manchester. It
contains handwritten notes, a copy of a letter from Queen Elisabeth/Carmen
Sylva, reviews of the book from newspapers, and inserted leaves with additional
stories. Gaster found the stories in publications of different Romanian
folklorists, including Pauline Schullerus, Otescu, Vasiliu and various
contributions to the journals Ion Creanga and Sezatoarea. An edition and
analysis of the additional stories is in preparation. Based on a study of all
four publications mentioned, and especially illustrated by Romanian Bird and
Beast Stories, this paper will provide insight into how Gaster worked as a
collector and translator of Romanian and Slavonic folklore. It will become
clear that on the whole Gaster’s collecting took place not in the field, but in
the study. He did not collect oral stories from ‘the people’, but gathered them
from publications and manuscripts. Several of Gaster’s sources have been traced
in the course of the research. Gaster’s methods of collecting will be compared
with those of some of his colleagues on whose work he draws. The evaluation of
Gaster’s work as a translator is based on a careful comparison of some of the
original stories with Gaster’s versions. It will be demonstrated that, rather
than providing a literal translation, he usually paraphrased the stories,
contextualizing them for their new audience. This paper is part of my project
which evaluates Gaster as a scholar and a collector.
Tuesday 22nd July SORBONNE,
Salle Marc BLOCH (Stairs C, 2nd floor)
Session: 001: Panel: The Cairo Geniza
Widening the
Boundaries of Genizah Research: the Cairo Collection and Genizot
Chair: Ben Outhwaite
Ronny Vollandt, Free University of Berlin, Germany
Title:
On the Jewish Fragments of the Genizah of the Umayyad Mosque, Damascus
Abstract: On his visit to the
Holy Land, Kaiser Wilhelm II was shown the qubba al-khazna, the Treasure Dome,
of the Umayyad Mosque at Damascus and told of manuscripts it contained,
shrouded in mystery and venerated by the locals to that time. By diplomatic
means he negotiated with the Sublime Port that the dome should be opened and a
German scholar be dispatched to sift through the material. Bruno Violet was
chosen for that purpose. He spent about a year in Damascus and separated from
the large bulk of fragments all texts of a non-muslim Muslim provenance. His
selection, consisting mainly Jewish and Christian texts, was sent to Berlin in
order to be photographed and supposedly got lost on the way back. For a long
time it was believed that also the photographs got lost during the war, but
luckily resurfaced again at the Staatsbibliothek a couple of years ago. They
are kept today in two folders, Or. Sim. 5 and 6, The
former contain a Syriac translation of Theodore of Mopsuestia’s commentary on
Qoheleth and the latter texts in contains various Semitic languages, Arabic
(biblical and scientific texts), Syriac, Christian Palestinian Aramaic, Hebrew,
Samaritan (Bible), but also Coptic (Bible), Latin and Old French (a chanson de
geste). In my contribution I will present the history of the collection. In
particular, I will focus on the fragments in Hebrew script, including also
Judaeo-Arabic texts, and their place in the study of Hebrew manuscripts.
Wednesday 23rd July ENS,
AMPHITHÉÂTRE RATAUD (Building NIR, basement, map: 24)
Session: 001: Jewish Minorities
9.00-10.30 Panel: Samaritan Studies
Arnaud
Sérandour, EPHE, Paris, France
Title: Un Pentateuque pour deux nations, Judéens et Samaritains. Pourquoi,
comment?
Abstract: Ensemble hétéroclite de
règles coutumières présentées de manière partielle au fil d'un récit
légendaire, voire mythique, le Pentateuque dessine l'organisation
politico-religieuse d'un peuple dit d'"Israël" du nom d'un ancien
royaume sur les décombres duquel étaient apparues deux entités politiques distinctes:
les provinces de Samarie puis de Judée. D'abord unies, à l'époque perse, sous
la même "politeia de Moïse", qui fait d'un temple et de ses prêtres
le centre institutionnel de chacune des deux provinces, les autorités
religieuses des deux provinces sont devenues rivales vers la fin du IIIe siècle
av. notre ère et se sont déchirées au IIe siècle avant que les deux systèmes
religieux ne devinssent deux branches séparées issues du même tronc commun,
évoluant chacun de son côté, tout en entretenant avec l'autre des rapports
dialectiques.
Etienne Nodet, Ecole Biblique, Jerusalem, Israel
Title: Sanballat and his
Gerizim Temple
Abstract: There was only one
Sanballat, and the Gerizim Samaritans were in fact Israelites of old. Such a
conclusion, which is the best hypothesis (Occam's Razor),
involves a study of specific sources: Josephus' biases, the weakness of
Ezra-Nehemiah, archeology (Elephantine, Gerizim, W. Dalieh).
Christophe Bonnard, Faculté
de Théologie protestante, Université de Strasbourg, France
Title: "Les commentaires de l'Asâtîr et les
traditions juives et musulmanes"
Abstract: L'Asfar Asâtîr, "le
Livre des Légendes", est une chronique en araméen samaritain décrivant
l'histoire du monde, et centrée sur quatre figures : Adam, Noé, Abraham et
Moïse. Datable du Xè siècle, l'oeuvre est connue par quelques manuscrits dont
le plus ancien est du XVIIè siècle. Le récit de l'Asâtîr, souvent obscur, est
surtout compréhensible grâce à des commentaires et des traductions. Il s'agit,
d'une part, de trois traductions en arabe de l'oeuvre, non datées, ainsi que
d'un groupe de trois commentaires, dont l'un, rédigé en arabe et
vraisemblablement post-médiéval, a inspiré les deux autres, écrits en
néo-hébreu samaritain du début du XXè siècle. Ces six commentaires présentent
de précieuses expansions quant au texte de l'Asâtîr. Celles-ci témoignent de la
circulation de traditions sur les générations antédiluviennes, les Patriarches
et Moïse, analogues aux haggadoth de la littérature intertestamentaire, des
sources rabbiniques et médiévales juives, ainsi qu'aux Histoires musulmanes des
Prophètes. Ces traditions (devenus canoniques chez les Samaritains) sont ici
exposées dans leur développement chronologique et selon une typologie.
~~~~~~~~~~~
Call for Papers 2015
INTERNATIONAL MEETING
https://www.sbl-site.org/meetings/Congresses_ProgramUnits.aspx?MeetingId=26
|
Description: This seminar approaches
biblical literature through its most famous and pivotal characters, for it is
around them that the subsequent biblical story is organized and arranged.
Moreover, these characters have come to enjoy a life and fame that extends well
beyond the basic Old Testament, Miqra, and New Testament, and even into the
Qur’an and Islamic oral and written texts. As was demonstrated at the recent
Tartu seminar, Samaritan texts and traditions (unfamiliar to many) have a
contribution to make to the seminar as well. Our work seeks, among other goals,
to facilitate a meaningful and informed dialogue between Jews, Christians,
Muslims and Samaritans by providing both an open forum at annual conferences,
and by providing through our publications a written reference library to
consult. A further goal is to encourage and provide a forum in which new
scholarly talent in biblical and related studies may be presented.
Call for papers: This seminar approaches biblical literature through
its most famous and pivotal characters, for it is around them that the
subsequent biblical story is organized and arranged. Moreover, these characters
have come to enjoy a life and fame that extends well beyond the basic Old
Testament, Miqra, and New Testament, and even into the Qur’an and Islamic oral
and written texts. As was demonstrated at the recent Tartu seminar, Samaritan
texts and traditions (unfamiliar to many) have a contribution to make to the
seminar as well. Our work seeks, among other goals, to facilitate a meaningful
and informed dialogue between Jews, Christians, Muslims and Samaritans by
providing both an open forum at annual conferences, and by providing through
our publications a written reference library to consult. A further goal is to
encourage and provide a forum in which new scholarly talent in biblical and
related studies may be presented.
SAMARITAN MANUSCRIPT CULTURE AND THE ORAL
TRANSMISSION OF THE SAMARITAN TORAH
Professor Stefan Schorch,
Martin-Luther-Universitat Halle-Wittenberg
5.00pm, Thursday, 8th May, 2014
Faculty of Asian and Middle Eastern Studies
(Sidgwick Site), Room 8-9.
All are welcome. The event will be followed by a
reception.
The speaker will examine the relationship
between the written transmission of the Samaritan Pentateuch in its
manuscripts, dating from the 11th century onwards, and its oral transmission in
liturgical reading. The lecture will include a description of the phonology of
the Samaritan Hebrew pronunciation and a discussion of its historical
background.
http://www.tyndale.cam.ac.uk/index.php?page=events
Set amid the buildings of the University of Cambridge, Tyndale
House is a
Christian community dedicated to researching all the primary evidence relevant
to the study of the Bible.
~~~~~~~~
First Female Samaritan Scholar in Europe
‘Anna
Maria van Schurman (Cologne, 5 November 1607
- 4 May 1678 Wiewerd) became the first
female university student of Europe (Utrecht University, 1636)’ http://www.annamariavanschurman.org/about-anna-maria-van-schurman/
‘Anna
Maria van Schurman (1607–1678) Born in Cologne, Germany to father, Frederik van
Schurman and mother, Eva von Harff. She
lived most of her life in Utrecht, Holland, where she became renowned for her
knowledge of theology, philosophy, medicine, and, at least 14 languages (Dutch,
German, French, English, Italian, Latin, Greek, Hebrew, Aramaic, Arabic,
Syriac, Samaritan, Persian, and Ethiopic).’
(Information
and Photo left from http://en.wikipedia.org/wiki/Anna_Maria_van_Schurman)
Learn
more about Anna from the publication of the first female university student;
Anna Maria van Schurman (1636) by Pieta van Beek: http://igitur-books.library.uu.nl/bookdetails.php?bookid=022
~~~~~~~~~~
From the Editor
(Photo left by Jac Samri)
Samaritan Shadi Altif posted on his Facebook, ‘Today is the day ….. to express about our desires and
aspirations on the ballot to choose the right people to take our members
msho'oliat and achieve their dreams and ambitions for a better society
characterized by progress and prosperity, let's elect the person that we see
fit to represent us and our ambitions away from emotions and personal
differences, today is the day of democracy without any distinction between
white or black between large and small between a man or woman today are all
equal in our election manifesto for the election of each of us sees appropriate
to achieve progress and development of our small Samaritan plug, to make our
voice loud for claiming our rights not only at the Community level but at the
global level, also let us rejoice this democratic joining together hand in hand
on the top of Mount Gerizim.’
The new members selected from the winning
votes are Hanan Altif, Yitzhak Cohen, Yitzhaq Altif -
Secretary of the Committee, Obadiah Altif, Ab-Sikkuwwa Altif and Elion Cohen.
To my understanding, committees were first
formed when the Samaritans moved to a suburb of Tel Aviv in 1948, formed to represent
the Samaritan community. Before 1979 the committee members were respectfully
from each of the four families, the Priests, Dinfi, Sadaqa and Mufarrij. But
since 1979, the elections have become democratic, and either male or female may
be elected. These committees at times had caused conflicts between the
Samaritan families with the larger families dominating the elections by supporting
one of their own. There is more of a balance in family numbers on Gerizim than
in Holon. There are two committees one in Holon and the other ion Gerizim. The
elected representatives should be the most upright, wise and have only the best
interests of the Samaritans as a whole and not for personal or family gains.
~~~~
Below you will find an example of a time table that I have
been working on from all the written evidence that I have been finding while
searching the internet for documents relating to the Samaritans. There is still
months of work to be done. Should anyone have any suggestions to the profile
layout or referencing, please contact me at shomron@yahoo.com
(1818 March 27) Captains Irby and Mangles see Gerizim summit; no mention
of Samaritans
(1819 Tues. Feb. 29) American missionary Mr. Connor wrote in a letter date Dec. 31 met Shalmor ben Tabiah (about 40 years old) Passover
sacrifice 6-7 lambs; told the head of the sect resides in Paris (wrong of
course) several friendly Jews to Samaritans; visited synagogue, seen Mss,
scroll
(1820, Mon. Feb 29) William Jowett and James Connor visits with HP
Shalamah b. Tabia, seen MSS; Passover: 6-7 sheep, confirms the Samaritan make 4
pilgrimages to summit a year
(1821) J.S. Buckingham publishes Travels
in Palestine
(1821 Dec. 29) Missionary Mr. Joseph Wolf introduced by Joseph
Damiani (English Consul in Jaffa) to Samaritan named Israel from Nablus:
questions; another Samaritan present but no name given
(1822 May 5) Joseph Wolf requests Old Testaments back that was
ordered to be burned by the Rabbis because it contained said section from the
Samaritan Codex, (Deut.v) “I have commanded you today upon mount Gerizim.”
(1822, Aug. 1) J. Wolf informs us of Israel Smaria (not Jacob esh
Shelaby, b. 1829), a Samaritan living in Jaffa showed him 3 MSS, gave him a Ms (history) written by Samaritan Hassan Alsuri (500 years
old) for 70 Piastres. Smaria promised to go to England with Mss.
(1823, Wed. Nov. 19) William Jowett sees HP Shalmor (Shalamah) b.
Tobiah and sons; 60 Samaritans pay capitation tax; 20-30 Samaritan houses; seen
MSS next day Thrus. 20; sacrifice done in city not of mount fear of Turks; seen
Walton’s Polygott
(1824, Oct.) First American Missionary Pliny Fisk and Mr. Jowett
visit Samaritans at Nablus; 60 Samaritans pay capitation tax, seen Pentateuch;
meets HP Shalamah b. Tabia, Samaritans ask about Paris Samaritans. Samaritans
assemble 3 times a year on Gerizim but offer Passover sacrifice in Nablus.
6265 (1827) the consecration of our uncle Amram as Head Priest
(1828) A Turk named Hussein Aga appointed as Governor assigned
Samaritan Abd es Samery to manager of the treasury lifting the spirits of the
Samaritans
(1829) Jacob esh-Shelaby born according to the book Notices
of the Modern Samaritans
(1830) violent battles in the country by Jezzar Pasha of Acre and
then Ameer Beaheer of Lebanon, aided by ‘Abdallah Pasha of Acre
(1831-2) Khedivate Egypt, then led by Muhammad Ali, conquered Palestine from the Ottomans.
(1832) Samaritans allowed again to make pilgrimage to Gerizim;
Robinson visits Samaritans; Appeal to the French Government by the Samaritans
(1833?) Charles Boileau Elliott visits HP & synagogue; MSS; says 80
Samaritans
(1834, May 19) district of Nablus, like Jerusalem and Hebron rose
in rebellion against the Egyptians. Qasim
al-Ahmad—the chief of the Jamma'in nahiya—rallied
the fellahin (peasants) of Jabal Nablus and launched the revolt in
protest at Egyptian conscription orders.
(1834, May 26) earthquake, major loss in Nablus
(1834) Jacob esh-Shelaby father died according to the book Notices
of the Modern Samaritans
(1836) American John Lloyd Stephens visited synagogue; seen MSS
(1836) Aaron/ Harun b. Shalamah b. Tabia b. Isaac b. Avraham b.
Tzedaka died
(1837) 20 Samaritan souls, men, women and children lost lives due
to earthquake
(1838, Thurs. June 14) American Edward Robinson and E. Smith visit
Samaritans, summit, synagogue, sees scrolls (including Abishua) &
Pentateuch, professed to have about 100 Mss, met HP Shalamah, his son the 2nd HP and
‘Abd es-Samary, 30 men pay tax of 150 Samaritans, said to sacrifice 7 lambs at
Passover on Gerizim, visits Jacob’s Well, Joseph’s Tomb, said to be 150 Jews in
Nablus
~~~~~
The following Selected
articles were recently located and we
are happy to share:
In the Forty-Eighth
Annual Report of the Trustees of the American Museum of Natural History For the
Years 1916, New York: 1917, vol.
48, page 193 has a report of 25 Samaritan skulls, 15 bedouin
skulls, custome, et c. Syria. Collected by Henry M. Huxley, 1901. This is from
a list of Accessions, 1916
Biblia, Volume
15, page 81 sites the following: “I have previously commended
the work of the American expedition into Syria in 1899 and 1900. Mr. Henry M.
Huxley, a member of it who stayed another year, has given a modest account of
what was done. He lived four months in an Arab village to learn the vernacular,
and he collected wedding and funeral songs, which, with some proverbs and
stories, he will shortly publish. He traversed the Lebanon district, the
eastern desert, and the Euphrates valley, using up the autumn of 1900 in that
way. Returning to Beirut he went in the winter to make a special study of the
Samaritans, whom he counted as 15 2, of whom 97 are males. The first of April,
1901, saw him started again, going eastward to the Jordan valley, and then its
whole length to Petra, where he stayed five days, and so back to Beirut through
Jerusalem. He measured eight hundred heads and made twenty casts. He obtained
twenty five skulls of Samaritans at Nablus, and twelve of Bedouins near
Amman,—a noble record for a young man. Theodore F. Wright”
In the American
Anthropologist, Volume 4, New
York: G.P. Putnam’s Sons, 1902:
Page 48 under Preliminary Report of an
Anthtopological Expedition to Syria by Henry Minor Huxley
‘During the winter months, when travel is
very difficult, I remained most of the time in Beirut. For three weeks,
however, I made observations on the Samaritans in Nablus. From a list
containing the names and ages of all the living Samaritans, I have obtained the
following statistics:
Number of males 15 or more years of age 72
Number of females 12 or more years of age 44
Number of males less than 15 years of age 25
Number of females less than 12 years of age 11
Total number of males ……………….………….97
Total number of females…………………..……..55
Total number of Samaritans, February, 1901 ….
152
Of the males, 43 were measured and
photographed. A cast of the face of one of the sons of the High Priest was also
taken. Besides the work in physical anthropology, observations were made of
some of the customs of the Samaritans.’
Pages 49-50: On the various trips the
following groups of people were studied: the Christians of the Lebanon; the
fellahtn of northern and central Syria, including both the fellahin of the
mountains and those of the plains; the Bedawins of the Northern tribes; the
Turkman; the Nusairiyeh; the Druses of Hauran; the fellahin of the country east
of the Jordan; the Bedawin tribes of the same region; the fellahin of western
Palestine; the Samaritans; and the Gypsies. I attempted to procure some
observations on a tribe of Bedawins called 'Arab is-Sleb, but I was able to
measure only three individuals. The members of this tribe have a tradition that
they are descended from Crusaders who took Bedawin wives. At present they
profess Mohammedanism.
The observations taken on the living consisted
of a series of measurements, descriptive characteristics, and photographs. The
total number of individuals measured was 804. At times the prejudices of the
people rendered this work quite difficult; whatever success we attained is due
to no small extent to the tact of my native attendant, Milhem As'ad Dlekan.
Most of the photographs included only the head and shoulders of the subject,
front and profile views being taken on opposite halves of the plate. A device
was used for bringing that half of the plate to be exposed, directly behind the
lens when the photograph was taken. A series of twenty casts was made.
Of the collections, the most important is a
series of twenty five skulls from the Samaritan cemetery at Nablus. A series of
twelve Bedawin skulls was obtained from Khirbit is-Suk, near 'Amman. A series
of the costumes of the inhabitants of the various regions of Syria was secured.
These collections have been deposited at the American Museum of Natural History
in New York.
Page 703: ‘There are also recorded twelve skulls
from a Jewish cemetery in Basel of the thirteenth and fourteenth centuries. The
individual indices are 76.8, 79.6, 81.4, 82.1, 82.8, 85.9, 86.0, 86.2, 86.4,
87.3, 88.2, 94.2. The average cranial index is 84.66,
i. e., a cephalic index on the living of 86.66, which is even more
brachycephalic than that of the modern Jews.' This series of skulls, although
more extensive than that of Lombroso, is also insufficient to form a basis for
any positive opinion. It is hoped that with the publication of the
anthropological researches of the Archeological Expedition to Syria in 1899, by
Henry Minor Huxley, which consist of the measurements taken on forty-three
Samaritans and on twenty-five skulls from a Samaritan cemetery at Nablus, our
knowledge of the head-form of the ancient Hebrews may be greatly augmented and
may place us in a position to form definite conclusions.'
American
Oriental Society’s Proceedings,
April, 1904. P. 348. ‘A communication by Mr. H. M. Huxley, of Worcester, Mass.,
on the Physical Anthropology of the modern Samaritans, was read by title, and a
series of photographs of Samaritans was exhibited.
For further reading by Huxley see: zeitschrift
für demographie “zur anthropologie der
samaritaner” Aigist/September 1906, pp. 137-139.
More about Henry Minor Huxley
Also there is a reference in The
Library of Congress pg. 701
of a titled entry: Samaritan representation of the Temple, 9617 under Huxley
(Henry Minor), Cambridge, Mass.
~~~~~~~~~~~~~~
Pilgrim-memories:
Or, Travel and Discussion in the Birth-countries of ...
By John Stuart Glennie
‘We came down the other end of the hill by a
fountain, an aqueduct, and gardens hid among trees, into the town, and so,
through several arched and ill smelling passages to the synagogue. Here we were
shown the famous Samaritan MS. roll of the Pentateuch. Hence we went with our
friend to his well-built stone house; were served with coffee on the flat roof;
and were introduced to his wife and child. After Mr. Buckle left, I remained
for some time with our Samaritan friend, whose hospitality was, in several
ways, of a very Oriental character. On parting with him, the scene, on the
lull-slope above the Camp, was fair as a vision. Music, with youths and
maidens, and dancing, on the greensward, under the trees, in the many coloured
light of sunset.
With the view of investigating these various
questions, my desire to stay at least another day at Shechem naturally became
even stronger than it had been the previous evening, when, with the view merely
of obtaining all procurable MSS.,’
The
Knickerbocker: Or, New-York Monthly Magazine
Volume 61, New York, 1862, Page 263
Mr. Stuart Glennie has just brought from the East a fragment
of a manuscript of the Samaritan Pentateuch, consisting of four imperfect
leaves of parchment, and containing portions of Exodus, chapters thirty - two
to thirty eight. The writing is small and neat, and probably of considerable
antiquity. Mr. Glennie has also a portion of a paper manuscript, containing a
commentary and explanation in Arabic of a part of the Samaritan text. (Genesis
32: 9 to Genesis 34.) This fragment, which contains twenty pages, is of later
date than the preceding. Both manuscripts were obtained from the chief of the
small Samaritan community at Nablous.
On Thursday next, May 14, Mr. Charles Goodwin will
read a paper at the Society of Antiquaries, ‘On some papyri and Samaritan
manuscripts brought over from Egypt by Mr. Stuart Glennie.
Archaeologia
Or Miscellaneous Tracts Relating to Antiquity, Volume 39, London, 1863, page 456. Read: May 14th,
1863
A Fragment Of The Samaritan Pentateuch, Brought From
Syria By Mr. Stuart Glennie.
This fragment consists of four leaves of parchment,
partially destroyed by damp, which have formed part of a copy of the Samaritan
Pentateuch. The height of the page is about six inches, and the breadth
probably originally four. Each page contains thirty-two or thirty-three lines.
The fragment commences at the first verse of the
twenty-second chapter of Exodus, and ends in the twenty-eighth chapter.
A slight examination shows that the passages here
preserved coincide with the printed Samaritan text in the variations from the
Hebrew text.
When complete, this manuscript must have been a very
neat specimen of Samaritan penmanship. I am unable to offer any opinion as to
the date.
~~~~~~~
A
letter, written December 27th,
1623, from Sir Thomas Roe to Sir George Calvert and Sir Dudley
Carleton, (pages 205-6) concerning the
events of the Ottoman Emir of Sidon (Emir
Fakhr-al-Din ibn Maan, 1572-1635) in Damascus. In November, 1623, the Emir did not want
the Ottoman army who had just come back from the Persian front, spending the
winter in Bekaa (in Lebanon today). The Mustafa Pasha,
Governor of Damascus, launched an attack against him, resulting in the battle
at Majdel Anjar. Emir Fakhr being outnumbered managed to capture the Pasha
becoming the victor. The letter mentioned above from Sir Roe speaks about the
Turkish soldiers; ‘Besides, the Turkish
soldier is not apt, but desirous to make invasion; because all things are prey,
and all kind of license given them; and his hope is more upon booty and
prisoners, then upon conquest; every boy or girl slave being here the best
merchandize, and worth 100 dollars; so that every village is to them a
magazine, and they return rich.’
Now the Pasha being absent from Damascus, the stationed
Ottoman soldiers may have had their own rules. Since there was a drought the
costs of food must have been high. Where did the money come from since the
Emir’s finances were low, it had to come from slaves.
~~~~~~~~~~~
July 1863 Page 479
''Causidicus' makes himself merry with ' the old rag,' as he
is pleased to call it, in which Tischendorf found the remainder of the
manuscript in 1859. Tischendorf tells us himself he found it wrapped in a
cloth. 1 saw, about a year and a half ago, a Samaritan Pentateuch, which had
been brought from Nablus in exactly the same kind of covering: it is now in the
library of the Comte de Paris. It was wrapped in a cloth for precisely the same
reason as the Codex Sinaiticus, because there was not a vestige of binding, and
the leaves were all loose.”
~~~~~~
Rays of light from
all lands: the bibles and
beliefs of mankind. Scriptures, faiths and systems of every age, race and
nation, a complete story of all churches and communions; notable utterances by
foremost representatives of all faiths Edited by E. C. Towne; A J Canfield; George J Hagar. New York: Gay Bros.
& Co., 1895 p. 16
~~~~~
The Antonin Collection
The Antonin genizah collection was acquired by the Russian
Archimandrite, Antonin Kapustin, who lived in Jerusalem from 1865 until his
death in 1894. When he learned about the discovery of the Cairo genizah he was among the first to be on the
scene and was able to acquire a choice selection of material. Upon his death,
this material went to the Government Library at St. Petersburg. The Antonin
collection occupies an outstanding place, not so much for its quantity as for
its quality. The fragments deal with the Bible, biblical translations in
Aramaic and Judeo-Arabic, Karaite polemics, historical documents, Kabbalah, liturgy, medicine,
theology, philosophy and Ketubot.
They are written in Hebrew, Arabic, Judeo-Arabic, and Samaritan. The late Prof.
S. Assaf in his book Gaonic
Responsa (1929) lamented the
fact that the Antonin material in Russia was not accessible to scholars, nor
was a catalog available. As a result of many visits to the U.S.S.R. this author
was able in 1963 to prepare and publish the only catalog of the entire Antonin
material.
According to my classification, the Antonin genizah collection of 1,189 items represents
36 subjects ranging from biblical texts to Zohar,
including such rare items as the Bible in Samaritan, Ibn Ezra's commentary on
the Bible, and medical notes in Arabic. The proportions of these various
subjects is interesting. Half the collection consists of biblical literature;
liturgical material comes next with one-sixth; Talmud, Midrash, Halakhah, with one-seventh.
This uneven proportion is due to the fact that the sacred books were in wide
use among the people. Each household possessed a Bible and one or more
prayerbooks. Each scholar had a Talmud and some midrashic and halakhic books, whereas the other non-sacred
books were confined to special individuals only. The reason that so much non-religious material was found in
the Cairo genizah at all is that the synagogue at
Fostat-Cairo was also used for the offices of the rabbinical courts, where they
kept the community archives. Later all this became part of the general genizah. Furthermore, the
placing of discarded material in the genizah was not officially controlled;
individuals merely sent their unwanted old books and papers to the genizah. No one examined the
contents before they were stored away. Thus among the genizah contents are private papers, business
letters and accounts, and a great number of documents in Arabic script. Prof.
Harkavy, in evaluating the Antonin genizah,
noted: "… the Hebrew and Arabic fragments … have the same origin as the
material of the second Firkovitch collection, namely, from the genizotof Egypt. They
complement each other to a great degree. Together they add great honor and
glory to the Royal Public Library."
http://www.jewishvirtuallibrary.org/jsource/judaica/ejud_0002_0013_0_13210.html
In a Note on page 88-89 of Mediterranean
Sketches by Lord Francis Egerton, London: Murray 1843
“* Since writing the above, I have fallen upon some passages
in Klaproth's "Asia Polyglotta,"
which bear upon the question of the Samaritan version. He quotes a passage from
Kennicot, in which that great Hebraist avows a reluctant conviction, that of
the three oldest versions of the Old Testament, — the Jewish, the Septuagint,
and the Samaritan, —the former has been designedly falsified. It appears that
there was a tradition among the Jews that the advent of the Messiah was to take
place in the six thousandth of the years of the world. It became, therefore, an
object of the Jews to show that the date of our Saviour's ministry was too
early for this period, and of the Christians to prove the contrary. For this
purpose, the former counted genealogies in such a manner as to place the flood
2348 before Christ; the Septuagint, 3716, was adopted by the early Christians.
The Samaritans, having no special object, retained the true number, 3044. So
much for the conclusions of Kennicot, reluctantly derived from thirty years'
investigation. Klaproth, adopting them, brings to his aid the lore of Eastern
Asia, and shows that India and China bring the flood to within half a century
of the Samaritan chronology. The general result is: — Samaritan, 3044 before
Christ; Indian chronology, 3101; Chinese, 3082. An average of the three would
place it at 3076, or 728 years before the Jewish, 640 after the Septuagint.”
[From the Editor: View: Asia
Polyglotta (1823) https://archive.org/details/asiapolyglotta02klapgoog
I believe the source of this note came from the book Foreign Quarterly Review, Vol. II, New-Haven: Peck and Newton, 1933, Oct. 1833, p.
260 (referenced p. 656)
~~~~~~~~~~~~
.
Maryland Medical and Surgical Journal: And Official Organ of
the Medical Department of the Army and Navy of the United States. vol. 2,
Baltimore: J. Murphy, 1842
(pp. 208-209) ABOU SAID, ISAAC AL BAGDADI. ASAF.
The reputation that
the Jews had acquired in medicine in the eleventh century was a remarkable
circumstance. We find their physicians established at that period in all
countries, Christian as well as Musselman. In Germany, in France, in Italy, in
Spain, in Egypt, every where the Jewish physicians were held in high repute. To
the distinguished men we have already noted, we will add another, Abou Said Ebn Hosaïn, surnamed El Thalib, who flourished in
Egypt about the year 1070. This is probably the same Abou Said, son of Abou
Hosaïn, son of Abou Said, a Samaritan doctor, who is the author of an Arabico
Samaritan version of the Pentateuch, which he undertook with a view of making a
substitute for the Arabic version of the celebrated Saadia Gaon, which is used
by the Samaritans. In some marginal notes Abou Saad criticises many portions of
the version of Saadia, and gives the reasons which have influenced him to give
a different translation of the text.
However that may be,
Abou Said Ebn Hosaïn, has written a compilation on the
diseases of the human body, and the means to prevent them, a work which is
preserved in MSS. in many of the public libraries.
Another physician,
Isaac of Bagdad, composed about the same time, a medical work, which bears the
title of Adoniat el Mofredat, on the simple
medicines. This physician practised his science at Bagdad with great
reputation. He is generally known under the name of Ben Amran and
is considered to be that one of the oriental Jewish physicians who has exerted
the greatest influence over the healing art during the eleventh century.
But let us bring into
view before finishing this epoch, a Jewish physician named Asaf. He was a
historian and philosopher, he published a book on medicine, entitled Sefer Refuoth, the
manuscript of which is found in many of the public libraries of Europe. He
among physicians, is the best known work to the European Rabbis, because he
wrote his work in Hebrew. They often quote him, and from these quotations we
discover that the work contains historical notices which merit to be more
extensively known, although many of them may be fictitious.
(pp. 330-331) THE
ARABIAN SCHOOL.
Many physicians of the Arabian school are
honorably grouped around Hebat-Allah. Mou-Mona Ebn
Abou-Naser, surnamed Kouvin, occupies a distinguished
rank as a practical physician.
He practised his art
at Haran, and wrote a treatise on the art of preparing and preserving simple
and compound medicines. Rabbi Zadok followed the same career
at Damascus, Damascus, with perhaps not less distinction.
Ebn Zacarigga, raised himself above them all, by the depth of
his observations, and the extent of his knowledge. As a great politician, he
became the counsellor and the physician of the son of Noureddin, who died at
Aleppo in 1181. He was associated with Joseph surnamed Borhan al-Fulk, a
living proof of the celestial spheres, on account of his great knowledge in
astronomy.
Abou’l bérécat, son of Said, deserves also to be noted among
the physicians of the Arabian school, and of that epoch. He was a Samaritan,
and practised medicine at Basra, a village about four day's journey from
Damascus. He was the person who diffused among his countrymen, the Arabic
version of Abou-Said, to which he added a preface, in which he sought to derive
credit to himself among those of his own religion, as being the author of this
version. Abou'l manet ben-Abou Nasser, better
known by the name of Cohen-Ather, belongs also to this class
of physicians. He followed the profession of an apothecary with much celebrity
at Cairo, where he died about the 1135th year of the common
era. He left a work in Arabic, Menhag al-Dokian, practice
of pharmacy, in which he directs the manner of preparing potions, boluses,
confections, syrups, &c.
Cohen Athar had an associate Jewish physician,
who was in the service of Hafedh-Leddinellah, the eighth caliph of the
Fathemites in Egypt. This prince required his services to destroy his Vizier,
the cruel Hassan, by poison.
lbn-Saigh is also one of the physicians of that school, whose, works are
the most celebrated. He was born at Saint Mary's, in Andalusia. His parents who
were very enlightened, and neglected nothing to complete his education, urged
him forward in the sciences, and he distinguished himself, more particularly,
in the study of philosophy and medicine. He practised also this last science
with good reputation in the place of his birth, where he, died in the 550th
year of the Hegira, or the 1155th of the Common Era.
Lastly, among the later physicians of the 12th
century, it is proper to mention, Joseph ben-Alfakluir, chief
of the Jewish community of Toledo, where he was born about the middle of the
twelfth century. Having become a doctor of medicine, he practised this art with
deserved success. He was also very learned in the traditional laws of the
Rabbis, and was esteemed a very good casuist by the doctors of his time.
(pp. 333-334) MOUHEDDHIB-EDDIN.
A very distinguished
physician of that period lived at Damascus. Ebn Abi-Osaiba, speaks at great
length of his profound knowledge, and the astonishing cures which he had
performed.
This celebrated physician was Mouheddhib-Eddin Joseph, son
of Abou-Said, son of Khalef Samari, or
the Samaritan. He enjoyed the highest favor of many princes, when he was
elevated to the dignity of Vizier by Almélic-Alamdjad. Mouheddhib-Eddin
possessed the entire confidence of this prince, who gave up to him the whole
care of his affairs. But the Vizier did not use with sufficient prudence, the
favor which he enjoyed. Many of the Samaritans of Damascus having repaired to
him at Balbec, he employed them in all parts of his government, and trusting in
the influence of their patron, they gave a loose rein to their cupidity, and
caused numerous complaints. On the other hand some Musselmen priests, offended
at the great confidence that a prince of the Believers granted to a Samaritan,
publicly preached against him.
Almélic-Alamdjad, wearied with their
complaints and reproaches, arrested this Vizier and all those of his sect, that he had admitted into his employment, and
confiscated their property, Mouheddhib-Eddin, after having been a long time in
prison, finally recovered his liberty, and returned to live at Damascus, where
Ebn-Abi-Osaiba made his acquaintance. He received from his own mouth the
narrative of his life, that he has given us, and
concludes by quoting some verses of which Mouheddhib-Eddin is the author. After
which he adds, that our Samaritan doctor has composed many works; among others,
an Arabic commentary upon the five books of Moses.
He died at Damascus in
the month Sefar, of the 624th year of the Hegira, the 1227th of the common era.
Damascus possessed,
also, at that time, two medical Rabbis, the only two quoted in the celebrated
divan of Charizi. But while he styles the first Moseh ben Zedaka, the
crown of physicians, he ridicules the second Baruch, the physician. He
accuses him of ignorance, and possessing more benevolence than knowledge, in
the practice of this art. However that may be, both of them were unable to
sustain the rivalry of the Samaritan physicians, Sadaka ben Mikha, and
Emin-Eddaula, of whom we shall speak in the following paragraph.
(p. 334-335) § XL.
Samaritans
We have just spoken of
Mouheddhib-Eddin Joseph, a Samaritan physician, and of the favor which he
enjoyed with many princes, of his elevation to the vizierate, and that too on
account of his profession.
There were also at
that time other Samaritan physicians, viz: Sadeka son of Mikha, whom Ebn Abi-Osaiba ranks among the most illustrious physicians,
and Emin-Eddaula, who has left many works relating to natural history and
astronomy.
The first died at
Harran, about the 620th year of the Hegira, (1223) and is the author of an
Arabic commentary on the Pentateuch, of some other theological works, and of a
commentary on the aphorisms of Hippocrates, and a treatise on simple medicines.
As regards Emin-Eddaula, he was born at Damascus, at the end of the 12th
century. His father Gazzal, son of AbouSaid, was a brother of Mouheddhib-Eddin,
and chief of a Samaritan community. He conducted the education of his son with
all the zeal of an affectionate father, and the sagacity of an enlightened man.
The young Emin-Eddaula, whose faculties developed at an early period, and so
well responded to his paternal cultivation, that when scarcely eighteen he was
qualified to be introduced to the public as a practitioner of medicine. Soon
after he entered the service of the Sultan Almelic Alamdjad in the capacity of
a physician. Having renounced his religion, he received, on embracing
Mohammedanism, the honorable title of Kemal-Eddin.
After the death of
this prince, which, happened at Damascus in the month Schowal, 628th of the
Hegira, he became Vizier to his successor Almélic-Alsaléh Omad-Eddin, son of
Abou'lfeda Ismail. Emin-Eddaula discharged this high office with honor; but
Almelic-Alsaleh Nedjim-Eddin, having become master of Damascus, and giving
Balbec to Almélic-Alsaléh-Omad-Eddin, in the year 643 our Vizier was seized and
put in prison by the new governor of Damascus, at the very moment when he had
departed from that city to transfer himself, with all his property, to Balbec.
This calamity was
brought upon him, on account of the immense wealth which he had amassed during
the time when he was Vizier. He was sent to Cairo and imprisoned in the
citadel, where he was strangled, in the 646th year of the Hegira, which
corresponds to the 1246th year of the common era.
Later
the same references appear in History
of the Jewish Physicians from the French of E. Carmoly with Notes. By John R. Dunbar, Baltimore (John Murphy)
1845
Histoire des médecins juifs anciens et
modernes by Eliakim
Carmoly, Bruxelles: Société Encyclographique des Sciences
Médicales, 1844.
Apparently, Carmoly determines that Abu ‘j-Muna ben Abi Nasr
ibn Athar (1259-60) author of Minhadj
al-Dukan (printed at Cairo, 1870) was a Samaritan yet according to he was a Karaite. See The Jewish Quarterly
Review, Vol. XIII (1901) “Introduction to
Arabic Literature of Jews,” by M. Steinschneider, pp. 105-106.
Interesting enough, in the same article in the Quarterly, (p.
93) the author
writes, “Al-Ra’habi, in Damascus, on
principle admitted only Moslems to his lectures (and of the latter only those
who devoted themselves entirely to medicine). He asserted that he did not
instruct non-Moslems, with the exception of two, the Jew ‘Imran and the
Samaritan Ibrahim ben Khalaf, and these two only after they had made all
efforts possible and had produced recommendations of all kinds.”
~~~~~~~~~~~~
The first 2
paragraphs of the work of P.A. Vaccari, “Due codici del pentateuco Samaritano,” Biblica 21 (1940), pp. 242-244 and one
plate.
Original article in
Italian:
Il
Rev. John Corballis, gia alunno qui Roma del Collegio Scozzese, e poi di questo
nosto Istituto Biblico, ora Curato della Chiesa di Our lady of Ransom nella
ridente citta di Eastbourne (Inghilterra, nell’Ottobre scorso ha donato al
nostro Instituto un pregevole frammento del Pentateuco Samaritano, che merita
se ne dia notizia, non fosse altro perche per grandezza di format e bellezza di
scrittura puo gareggiare coi piu splendidi esemplari a noi giunti del libro
sacro dei Samaritani.
Il generoso donator, al quale siano qui espresso I piu
cordiali ringraziamenti, riguardo alla provenienza altro non ricorda se non che
il manoscritto era gia in possesso del suo avo. Puo darsi che la descrizione
sequente conduca a ritrovare o riconoscere alter parti ancora esistenti del medesimo codice originario; le mie ricerche sinora
ebbero un risultato negative.
English translation:
The
Rev. John Corballis, already a student here in the Scots College in Rome, and then this most Biblical
Institute, now Curate of the Church of Our Lady of Ransom in the charming town
of Eastbourne, England, last October [1939] at our Institute has donated a
valuable fragment of the Samaritan Pentateuch, which is worth it to give news,
not least because of the format for greatness and beauty of writing can race
with the most splendid examples left to us of the sacred book of the
Samaritans.
The generous donator,
which are here expressed the most heartfelt thanks, with regard to another
source does not remember except that the manuscript was already in possession
of his ancestor. It may be that the description sequent leads to find or
recognize alter existing parts of the same original code, my research so far
had a negative result.
[Comment from the Editor of SUD: One issue
appears to be clear from reading the above, while I respect Jean-Pierre
Rothschild and his research, it appears from the article that Corballis had
donated the fragment in 1939 to the Instituto Biblico Pontificale.]
~~~~~~~~~
“Work and Worker” in The Biblical World, Vol. 32, December 1908, p. 429:
“A few months
ago, Professor Gaster announced that he had secured from the Samaritan
community at Nablous an ancient Hebrew recension of the Book of Joshua, which
was independent of and probably older than the Massoretic text. This
announcement was greeted with great interest, for it meant one of the most
important biblical discoveries of modern times. Scholars at once set themselves
the task of testing the antiquity of the translation and, as usual, arrived at
varying opinions. Articles pro and con have followed one another in rapid
succession. But now the controversy is set at rest by a simple announcement in
the Theologische Literaturzeitung for September 26. Here Professor
G. Dalman, of Jerusalem, reports a conversation with the Samaritan high priest
on September 1, in which the latter declared that he himself had composed and
written the text in question on the basis of an Arabic document. Furthermore he
expressed astonishment that Professor [Moses} Gaster should have claimed great
antiquity for the version since he himself had never made any false claims in
reference to his manuscript. This statement would seem to be final.”
The referenced issue of Theologische Literaturzeitung Nr. 20, 33 Jahrgang, 26 September
1908, col. 553.
‘Zum Samaritanischen Buch Josua
Der gegenwärtige Hohepriester der
Samaritaner versicherte mir heute, daß er die von Gaster veröffentlichte
hebräische Rezension des Buches Josua selbst auf Grund des Arabischen verfaßt
habe und sehr erstaunt sei über Gasters Behauptung von ihrem hohen Alter, da er
sein Werk nie für alt ausgegeben habe. Es handelt sich also nur um eine modern
Stilübung, bei der gelehrte Untersuchungen überflüssig find.
Jerusalem I. Sept. 1908 [Dr. Gustav] Dalman’
Translation:
‘For Samaritan Book of Joshua
The current High Priest of the
Samaritans assured me today that he had written the publish Gaster Hebrew
review of the book of Joshua even due to the Arab and was very surprised at
Gaster’s assertion of her old age, as he had never spent be the work for old.
It is also only a modern exercise in style, superfluous place in the scholarly
investigations.
Jerusalem Sept. 1, 1908 Dalman’
Another reference which is typical is
found in (American) The Nation, Vol. 87, No. 2265, Nov. 26, 1908 p. 521
‘Prof. G. Dalman, who is in charge of
the German Archaeological Institute in Jerusalem, writes to the Theologische
Literaturzeitung of Leipzig that the present High Priest of the Samaritans has
assured him that the Hebrew Recension of the book of Joshua, which was recently
published by Rabbi M. Gaster of London (see The
Nation of September 17, p. 263), is
the work of the High Priest himself on the basis of the Arabic text. The High
Priest is amazed at Gaster’s assertion that this is a very ancient book, as he
himself never pretended that it is.’
See The Nation of
September 17, p. 263 for the reference of the Gaster’s article.
~~~
Хаджи
Kazimir "Joseph" A. Hubert (Хан
Стауфер)
‘While waiting for the Milah operation, Kazimir received an unexpected alternative
commission during a visit to the Samaritan High Priest Elazar ben Tsedaka ben
Yitzhaq (d.2010) on Mount Gerizim, in front of two witnesses (Tzvi Misinai and
Benyamim Tsedaka) when the High-Priest remembering a mutual trust established
by Avraam Firkovich, laid his hands upon Kazimir's head and blessed him to
watch over and bring peace to the lost Palestinian Karaites. However, though
technically possible in Karaite Cannon Law, this particular commission, being
of unknown precedent, is not uncontroversial.’ http://karaim.institute/kazimir-hubert
~~~~~
YouTube.com
The
Samaritans from mitukats, A
visit to the Samaritan Museum with lecture by Samaritan Husney Cohen.
~~~~~~~~~
Interesting
Harvard Semitic Museum
Photographic Archives, Visual Collections, Fine Arts Library
From the box 113,
accession number 86:002:000 oo1-127 complete Description: 026: small book (blue
& green cover): Samaritan translation of Exodus
http://hcl.harvard.edu/libraries/finearts/hsm_inventory.pdf
~~~~~~
Links
THE SAMARITAN VILLAGE/ LE VILLAGE DES
SAMARITAINS
http://mashallahnews.com/?p=12671
Recent & Future Publications
Dušek
Jan ‘Mt. Gerizim
Sanctuary, Its History and Enigma of Origin’, in Hebrew
Bible and Ancient Israel, Volume 3, Number 1, March 2014, pp. 111-133(23) Mohr
Siebeck
Edelman,
Diana V. (Editor) Deuteronomy-
Kings as Emerging Authoritative Books, a Conversation.
Society of Biblical
Literature, Atlanta, 2014
Fried, Lisbeth S. Ezra
and the Law in History and Tradition (Studies on Personalities of the Old
Testament) Published by University of South Carolina Press (2014-04-07)
Hardcover. The historical Ezra was sent to Jerusalem as an
emissary of the Persian monarch. What was his task According to the Bible, the
Persian king sent Ezra to bring the Torah, the five books of the Laws of Moses,
to the Jews. Modern scholars have claimed not only that Ezra brought the Torah
to Jerusalem, but that he actually wrote it, and in so doing Ezra created
Judaism. Without Ezra, they say, Judaism would not exist. In Ezra and the Law
in History and Tradition, Lisbeth S. Fried separates historical fact from
biblical legend. Drawing on inscriptions from the Achaemenid Empire, she
presents the historical Ezra in the context of authentic Persian administrative
practices and concludes that Ezra, the Persian official, neither wrote nor
edited the Torah, nor would he even have known it. The origin of Judaism, so
often associated with Ezra by modern scholars, must be sought elsewhere. After
discussing the historical Ezra, Fried examines ancient, medieval, and modern
views of him, explaining how each originated, and why. She relates the stories
told about Ezra by medieval Christians to explain why their Greek Old Testament
differs from the Hebrew Bible, as well as the explanations offered by medieval
Samaritans concerning how their Samaritan Bible varies from the one the Jews
use. Church Fathers as well as medieval Samaritan writers explained the
differences by claiming that Ezra falsified the Bible when he rewrote it, so
that in effect, it is not the book that Moses wrote but something else. Moslem
scholars also maintain that Ezra falsified the Old Testament, since Mohammed,
the last judgment, and Heaven and Hell are revealed in it. In contrast Jewish
Talmudic writers viewed Ezra both as a second Moses and as the prophet Malachi.
In the process of describing ancient, medieval, and modern views of Ezra, Fried
brings out various understandings of God, Gods law, and Gods plan for our
salvation. http://www.sc.edu/uscpress/books/2014/7313.html
Kartveit,
Magnar ‘Samaritan
Self-Consciousness in the First Half of the Second Century B.C.E. in Light of
the Inscriptions from Mount Gerizim and Delos’ in Journal
for the Study of Judaism
June 2014
Phillips,
David Lee The Samaritan Version of the Book of
Numbers With Hebrew Variants: A Close Textual Study, Edwin Mellen Press (March 30, 2014)
Schorch,
Stefan The Samaritans: History, Texts, and
Traditions
(Studia Samaritana) Hardcover – Publisher: Walter de Gruyter (15 Nov 2015) Hardcover:
330 pages
Schiffman, Marlene and Lawrwnce H.
“The
Contribution of Hanan Eshel to the Study of the Judean Desert Documents.” in “See, I will bring a scroll recounting what befell me” (Ps
40:8) Epigraphy and Daily Life from the Bible to the Talmud Dedicated to the
Memory of Professor Hanan Eshel. Edited by Esther Eshel, Yigal Levin, Journal
of Ancient Judaism. Supplements. Vandenhoeck & Ruprecht: 2014 245 pages.
ISBN 978-3-525-55062-5 Amazon Preview
Tal, Abraham
A Glimpse at Samaritan Beliefs 2014. 33 Seiten Verlag:
Universitätsverlag Halle-Wittenberg (19. Juni 2013) 2014 http://www.amazon.de/A-Glimpse-at-Samaritan-Beliefs/dp/3869770899 With ‘Laudatio’ by Stefan Schorch.
Book
orders can also be made at
Tal, Abraham Samaritan
Aramaic
Aramaic III/2 LOS 3/2 Printed edition 2014 (ISBN: 978-3-86835-081-4): 181 pages,
28.00 €
This book is a compendious grammar of the
Aramaic dialect in which the ancient Samaritan literature is written. In a
large measure this dialect is still used in the synagogal service of the
community. As a Lehrbuch it is aimed at students interested in learning this
dialect which flourished, along with the Talmudic Aramaic of Palestinian
Judaism and Christian Palestinian Aramaic, during the Roman and Byzantine
period. As such, the book presupposes a certain measure of familiarity with
Hebrew. Some basic knowledge of any Aramaic dialect may be of great help as
well. The material that forms the basis of this grammar is drawn from Z. Ben-Ḥayyim’s
publications, mainly from his edition of the liturgy, as recited in the
synagogue (LOT IIIb), and from his translated and annotated edition of the
Samaritan Midrash.
Tal, Oren
Printed edition in production
Tsedaka,
Benyamim Benyamim Tsedaka: Commentary On the Weekly Torah Readings From 2013 (E-book In Hebrew) https://docs.google.com/file/d/0B5QRvHxHuqlJcHpGMVR5MW01b0E/edit?pli=1
Zsengellér,
József (Edited)
Rewritten
Bible after Fifty Years: Texts, Terms, or Techniques?
A Last Dialogue with Geza Vermes
Supplements to the
Journal for the Study of Judaism, vol. 166, BRILL May 2014
A past Publication
Frieden, Ken
Freud's Dream of Interpretation SUNY
series in Modern Jewish Literature and Culture Suny Press; February 1990; ISBN10:
0-7914-0124-3; ISBN13: 978-0-7914-0124-8see page
86-88 on Samaritan interpretation of dreams
~~~~~~
Brill’s MyBook program, available on the BrillOnline Books
and Journals platform, enables users to purchase a print-on-demand paperback
copy of books of their choosing, provided they have access to the e-book
version via their institution.*
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find out more, or purchase your first Brill MyBook! http://www.brill.com/products/books/brill-mybook
Among the many ebooks you will find the new publication by Monika
Schreiber, The Comfort of Kin; Samaritan
Community, Kinship, and Marriage http://booksandjournals.brillonline.com/content/books/9789004274259
~~~~~~~
Old
News
The following are articles from the website of the national Library of Australia
“Wayfaring Notes” The Sydney
Morning Herald, Friday 15 July 1864 p. 2
“My Palestine Diary” by Rev. W. M. Teaps, The Narracoorte Herald, Tuesday 5, December 1893 p. 4
“The Samaritans’ by Gilbert Coblens, Jewish
Herald, Friday 27 November 1896 p. 3-5
http://trove.nla.gov.au/ndp/del/article/147277364?searchTerm=samaritans&searchLimits=
“The Samaritans and Their Annual Sacrifice” [from Rev. W. E. Geil, in the
New York “Christian Herald.] Geelong
Advertiser Saturday 29 may 1897 p. 5.
“Miscellaneous” Maryborough
Chronicle, Wide Bay and Burnett Advertiser, Tuesday 15, 1870 p. 4
“The Rev. Haskett Smith: A Chat about Palestine” South Australian Register, Sat. 4, May 1895 p. 7 http://trove.nla.gov.au/ndp/del/article/54459986?searchTerm=samaritans%20gerizim&searchLimits=sortby=dateAsc
“Editor’s Easy Chair” Freeman’s
Journal, Saturday 19, 1905 p. 37
“A Link with Aaron” Chronicle
Saturday 27 January 1907 p. 30
‘The Other “Holy City.”’ Jewish
Herald, Friday 15 April 1910 p. 13-14
“The Samaritans of To-Day” by Frank G. Carpenter, in the Boston “Globe”, The Daily News, Wed. 26, 1911, p. 9. http://trove.nla.gov.au/ndp/del/article/81746241?searchTerm=samaritans&searchLimits=
“Samaritans and Their Biblical Ceremonies.” Sunday Times (Sydney) Sunday 18, April 1920 p. 17
“An Ancient Race” The Maitland
Daily Mercury, Saturday 1, January 1927, p. 10
http://trove.nla.gov.au/ndp/del/article/125142969?searchTerm=samaritans&searchLimits=
“Abisha’s Scroll” Oldest Biblical Manuscript Hidden in Synagogue” The Mercury, Friday, December 27, 1935,
p. 3. http://trove.nla.gov.au/ndp/del/article/30070111
“Samaritans Break Up’ Townsville
Daily Bulletin Saturday, 3, September 1949, p. 2
“Tel Aviv. September 2. A small Samaritan community which has lived on
the slopes of Mount Gerizim, near Nablus, since Biblical times broke up
yesterday when its last family crossed the border to live in Israel.
The Samaritans whose shrine and temple was built at the top of Mount
Gerizim 500 years ago have been the only people to live continuously in
Palestine for over 2000 years.
When the Palestine troubles started 18 months ago most of the community, then
numbering 90 moved to Tel Aviv says the London “Daily Express” correspondent.”
http://trove.nla.gov.au/ndp/del/article/63075329?searchTerm=samaritans&searchLimits=
~~~~~~~~~~
Online Journals
http://www.biblicalweblinks.com/wiki/Online_Journals
~~~~~~~
Biblio
Banat, Bassam Yousef
Ibrahim
Samaritans
Caste: A History of a Thousand Years International Journal of Humanities and Social Science, Vol. 4, No.
6 (1); April 2014
Barton, George A. (reviewer of Montgomery’s The
Samaritans)
The Biblical World, Vol, 32, September 1908, pp. 216-218
Ben-Guryon,
Daṿid; Itzhak Ben-Zvi
Eretz-Jiśroel
in fergangenheiṭ un gegenwarṭ: geografie,
gešichṭe, rechṭliche ferhelṭnise, befelkerung,
landwirṭšafṭ, handel un indusṭrie. Niu-Jork : Poale Tzijon
Palesṭina Komiṭeṭ 5668 [1907/08] [erschienen] 1918.
The Belknap Press, Cambridge, Mass., 2006.
Language: English. Provides information on the Near East with maps, historical
images, mythical figures, and religious scenes. This book presents historical
evidence, illustrations of literary and mythological tradition, religious
icons, and monuments to civic pride. It talks about Syrian Antioch, Arabia,
Jewish and Samaritan settlements in Palestine, and more.
Bowring, Lewin Bentham (son of John Bowring)
Autobiographical Recollections of
Sir John Bowring, Volume 1, Henry S.
King: London, 1877, p. 197-8
Breen,
A.E. (Andrew Edward)
A Diary of My Life in the Holy Land, Rochester, N.Y. John P. Smith Printing Co. 1906, pp.614-627
Cahen,
Samuel
“Enquiry Concerning the Samaritans.” in The Evangelical Magazine.
December 1803, pp.536-7
Carrier,
A.S. (reviewer of Price’s The Ancestry of Our English Bible)
The Biblical World, Vol. 32, September 1908, pp. 218-9
Cowley, A.E.
‘Note on J.Q.R., XIV,
Pages 26 SQQ.’ In The Jewish
Quarterly Review, vol. 14, No. 54, January, 1902, pp 352-3 #1057
Crown, Alan
‘Abisha Scroll 3,000
Years Old?’ Bible Review, Oct. 1991, pp.
12-21, 39. #1108
Al-Dalboohi,
Nihad Hasan Haji (Tesis
Univ. Granada. Departamento de Estudios Semíticos)
Kitab at-Tawtiya de
Abu Ishaq Ibrahim B. Faray B. Marut As-Samiri: introducción, estudio y edición 5 Sept,
2013 / 2014 Thesis
An article in Arabic entitled
"The Jewish Samaritan Community" 2013. It is included in LJPLSS = Lark Journal of
Philosophy, Linguistics and Social Sciences, Wassit University, Iraq. http://ljplss.org/
Davis,
Daniel (Carneigie
Mellon University)
L1 Effects on the Articulation of
Samaritan Hebrew 2014
Thesis
Elliott,
Charles Boileau
Travels
in the three great empires of Austria, Russia, and Turkey. Vol. II London: R. Bentley, 1838. pp. 383-404
Ellis,
Alexander George; Edward Edwards; British Museum. Department of Oriental
Printed Books and Manuscripts
A
Descriptive List of the Arabic manuscripts acquired by the Trustees of the
British Museum since 1894.
London, British Museum 1912
Fresta, Michael (Universität Paderborn)
„Hüter des Bundes“ und „Diener des Herrn“
– Samaritaner und Samaritanerinnen im Neuen Testament. Historische und
neutestamentlich-exegetische Untersuchungen 2010/2011 dissertation
Hill, Brad Salin
‘Written
by the Samaritan High Priest in Palestine, Samaritan Manuscript in the YIVO
Library,’ Yivo News, No. 201, Spring 2006, pp. 16-17.
Isser, Stanley
“Dositheus,
Jesus, and a Moses Aretalogy” in Studies in Judaism in Late Antiquity edited by Jacob
Neusner, vol. 12, Christianity, Judaism and Other Greco-Roman Cults, Part Four,
Leiden: E.J. Brill 1975, pp. 167 -189
Jelin, D. ‘… אחת
שבתEin Sabbath im Hause des samaritanischen Hohenpriesters’ Haschiloah: Vol. 25 pp. 507-15 (reprinted: מע ,ה”כ
ךרכ ,ב” ערת- אערת
.חולישה .בקעי ג”הכה תיבב תחא
תבש ,ןילי דוד’
507-515, 15 (1976) 165 ‘גל
ב. א.
Johnston,
Robert M. (Reviewer)
Anderson, Robert T., and Terry Giles, ‘The
Keepers: An Introduction to the History and Culture of the Samaritans’, in Andrew University Seminary Studies, Vol. 42, Spring 2004, No. 1, pp. 220-221
Kennedy,
A.R.S. (reviewer to Thomson’s The Samaritans)
‘The Samaritans’ in The Expository Times, Vol.
31, No. 8, May 1920 pp. 374-375
Lerner,
Isaac (1956) A critical investigation and translation of the special
liturgies of the Samaritans for their Passover and their Feast of unleavened
bread. PhD thesis, University of Leeds.
Loewenstamm, Ayala
ʻIyunim ba-sifrut ha-Shomronit uva-sifrut ha-Ḳaraʼit : osef maʼamarim min ha-ʻizavon / me-et Ayalah
Liṿenshṭam ; ʻarakh, Yehoshuʻa Blaʼu. Jerushalayim : ha-Aḳademyah la-lashon ha-ʻIvrit,
c2008
Luce, Gay
‘Text
of a Rare Samaritan Bible’ The Jewish Floridian September 7, 1956,
p. 7C
Machuch, Rudolf (reviewer)
‘L.H. Vilsher: Manuel d’araméen samaritain’ In Zeitschrift
der Deutschen Morgenländischen Gesellschaft › Bd. 133 (1983) ›
Bücherbesprechung pp. 41-2
Mishkowsky, Noach (Noah)
סעזיי
רעניימ ןוא ןבעל
ןיימ / Mayn lebn un mayne
rayzes. [Meḳsiḳe]: Noaḥ Mishḳoṿdki Bukh
Ḳomiṭeṭ, 1947. Yiddish, see chapter 47, pp. 323-333
Noble, James
Nodet, Etienne
Editing
the Bible: Alexandria or Babylon? 2014
Oefner, Peter J.; Hölzl, Georg; Shen, Peidong;
Shpirer, Isaac; Gefel, Dov; Lavi, Tal; Woolf, Eilon; Cohen, Jonathan;
Cinnioglu, Cengiz; Underhill, Peter A.; Rosenberg, Noah A.; Hochrein, Jochen;
Granka, Julie M.; Hillel, Jossi; and Feldman, Marcus W. (2013) "Genetics and
the History of the Samaritans: Y-Chromosomal Microsatellites and Genetic
Affinity between Samaritans and Cohanim," Human Biology: Vol.
85: Iss. 6, Article 4.
Pearce, Sarah J.K.
The Words of Moses: Studies in the Reception of Deuteronomy
in the Second Temple Period. Mohr Siebeck: 2013
Pummer, Reinhard
“A Samaritan
Manuscript in McGill University”. 1992 #3811
“The Samaritans- A Jewish Offshoot or a pagan Cult?” Bible Review, 7, 5
(1991) pp. 22-29, 40. #3826
Schattner-Rieser, Ursula A.
Schiffman, Lawrence H.
“The
Limits of Tolerance: Halakhah and History” in Conflict or Cooperation? Papers on Jewish Unity, The American Jewish
Committee, 1989, pp. 39- 46 also see: The Samaritan Schism ‘Schisms
in Jewish History: Part 2’
Schimmel, Konrad D.
The Jewish/ Samaritan
Conflict 2009
Shehadeh, Haseeb
Three Samaritan
manuscripts in the library of the German Archaeology in Jerusalem, (in Arabic) 2010
Siquans, Agnethe
Einleitung in das
alte Testament 2003
Stevens, William
A View of the Rise and Fall of the
Kindoms of Judah and Israel London: Whittaker, Treacher and Co. 1833, pp. 616-629
Tal, Abraham
A Glimpse at Samaritan Beliefs 2013. 33 Seiten Verlag:
Universitätsverlag Halle-Wittenberg (19. Juni 2014) http://www.amazon.de/A-Glimpse-at-Samaritan-Beliefs/dp/3869770899
Tov, Emanuel
The Scribal and
Textual Transmission of the Torah Analyzed in Light of Its Sanctity
~~~~~~~~~~~~~~
Autorenkatalog
der Judaic aim Dalman-Institut [Author
Catalogue of the Judaica Dalman Institute]
http://www.theologie.uni-greifswald.de/fileadmin/mediapool/7_GDI/Dokumente/Dalman-Inst-Judaica.pdf
Ben
Jewi,
(Betr. den Pentateuch
der Samaritaner), Jerusalem J. J XVI A 31
Brüll,
Adolf
Zur Geschichte und Literatur der Samaritaner,
Frankfurt a. M., 1876 J XX 170
Freudenthal,
J., J
Alexander Polyhistor und
die von ihm erhaltenen Reste judäischer und samaritanischer, Geschichtswerke,
Breslau, 1875, XVIII B 90
Hedin,
Sven,
Samaritanernas Paskfest, J XX 185
siehe
Klein,
Ernst
Siehe Samaritanernas
Paskfest J XX 185
Lagerlöf,
Selma
Siehe Samaritanernas
Paskfest J XX 185
Larsson,
H. L.
Siehe Samaritanernas
Paskfest J XX 185
Rosenberg, Noah A., and Steven P. Weitzman. "Genetic
Variation of X-SRTS's in the Wichí Population from Chaco Province,
Argentina." Human Biology 85.6
(2014): 817-824.
... Peter
Oefner and colleagues investigate genetic variation in the Samaritans, a
small Middle
Eastern population that traces its heritage to a
split from Israelite/ Jewish populations during
biblical times, and whose ancestry has been
contentious for much of the time since.
Письмена
на камне, российская
национаЛьная
БибЛиотека, санкт-
петербург, 2014
ISBN 978-5-8192-0466-5 [Writing on Stone, Russian National
Library, St. Petersburg 2014]
~~~~~~~~~~~~~~
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