chronicles, testimony, and scholarly accounts, 1825-1907

The Samaritans are a small community whose faith and identity trace to the same biblical Israelite roots as Judaism, but who diverged from the rabbinic mainstream in antiquity, hold only the Pentateuch as scripture, worship toward Mount Gerizim rather than Jerusalem, and preserve their own version of the Torah in an archaic Hebrew script. This collection gathers, from the library's local mirror of the sacred-texts.com archive, eight short pieces of very mixed origin and date -- Samaritan self-testimony translated from Arabic, and outside scholarly and travel accounts written in English -- that together sketch the community's own traditions and its appearance to nineteenth- and early twentieth-century outside observers.

The Samaritan Chronicle, or the Book of Joshua is the Samaritans' own chronicle history, presented here in Oliver Turnbull Crane's 1890 English translation from Arabic, in the two parts as his edition divided it. The Book of Enlightenment is a Samaritan catechism composed by Jacob, Son of Aaron, then High Priest of the Samaritans at Nablus, translated from Arabic by A. Ben Kori of Pacific University, also in two parts. The remaining four pieces are outside accounts: Claude Fleury's 1825 chapter on the ancient Samaritans (translated from his French Manners of the Ancient Israelites); The Messianic Hope of the Samaritans, drawn from a text by the same Jacob, Son of Aaron and translated by Abdullah Ben Kori, edited and introduced by William Eleazar Barton and reprinted from The Open Court in 1907; Sir George Grove's 1861 account of the town of Nablus and its Samaritan community; and Rev. John F. Hurst's essay on the Samaritans as, in his phrase, the oldest and smallest sect in the world.

These pieces do not agree with one another in every particular, were written across nearly a century by authors both inside and outside the community, and are preserved here as the historical documents they are, not harmonized into a single account.

Contents

• The Samaritan Chronicle, or the Book of Joshua (Part I)
• The Samaritan Chronicle, or the Book of Joshua (Part II)
• Book of Enlightment (Part I)
• Book of Enlightment (Part II)
• Some Account of the Ancient Samaritans
• The Messianic Hope of the Samaritans
• Nabloos and the Samaritans
• The Oldest and Smallest Sect in the World

The Samaritan Chronicle, or the Book of Joshua (Part I)

The
Samaritan Chronicle

Or

The Book of Joshua, the son
of Nun.

Translated from the Arabic,
with notes by

Oliver Turnbull Crane, M.A.

John B. Alden, Publisher, New
York, 1890

(Note that the notes from
this book are not here shown)

(Chapters 1- 25)

Preface.

~~~~~~~~~

The Samaritan Book
of Joshua was first brought to the notice of European scholars by the eminent
Orientalist, Joseph J. Scaliger, who obtained a manuscript of it from the
Samaritans of Cairo, in the year 1584. This MS. was deposited by him in the
library of the University of Leyden, and for a long period remained the only
copy of the work in Europe; in fact, it is only within the last half of the
present century that other MSS. have been obtained; one of these is now in the
possession of the British Museum, and another is said to be in the library of
trinity College, Cambridge. To the celebrated Swiss theologian and scholar,
Johann Heinrich Hottinger, is due the credit of making the contents of this
work fully known to scholars; this he did in his *Exercitationes
Anti-Moriniance de Pentateucho Samaritano*, published in 1644, wherein he
gave a condensed Latin translation, or rather epitome, of the whole chronicle:
he likewise treated of it in other of his writings, especially in his *Smegma
Orient*, (1657), which contains a fair resume' of its contents. Hottinger's
works remained the principle source from which scholars drew their information
of the character and contents of this chronicle of the Samaritans, until in the
year 1848, T.W.J. Juynboll edited the Arabic text of the Leyden MS. with a
complete Latin translation to which were added elaborate dissertations and
copious critical notes. This translation of Juynboll's at once superseded all
that had preceded it, and has ever since remained the standard.

**The translation now offered- the first that
has ever been attempted in English- is made directly from the Arabic text as
printed by Juynboll, while the MS. in the British Museum has been examined and
consulted in many cases. To those who may take the trouble to compare this
English translation with Juynboll's Latin, it may occasion surprise to find
that, in the interpretation of a considerable number of passages they
materially differ; if such will, however, only turn to the original Arabic and
consult it, the writer confidently believes that the English rendering will be
found to more exactly represent the original than the Latin. It should be borne
in mind, however, that the Leyden MS. is in the Samaritan characters, though written
in the Arabic language, which the scribe often wrote in a most careless and
negligent manner, and hence the MS. is in many places exceedingly difficult to
decipher. Juynboll edited it in Arabic characters, but, on account of the
wretchedness of the writing, was often driven to conjectural readings and
emendations, yet he always placed in the margin the exact, or supposed, words
of the text, thus affording the student an opportunity to form an independent
judgment as to the justice and accuracy of his emendations, and upon careful
consideration one is sometimes forced to the conclusion that Juynboll has
unintentionally erred, both in his reading of the text and in his conjectural
corrections, and that the discarded words in the margin are in some cases to be
preferred to his attempted improvements. These facts will explain some of the
variations which distinguish this translation from the Latin one of Juynboll.**

**It is not the intention of the writer to
detract one whit from the praise which is due to Juynboll, for the care he
bestowed upon his work and for his truly able translation and the scholarly and
erudite notes that he added to it; to all of which the writer here makes
acknowledgment of his great indebtedness.**

**Next to the Jews there is scarcely any
people that excite the interest of biblical students more warmly than the
Samaritans. Their origin, their history, their literature and their traditions
are questions that have brought to their investigation a succession of able
scholars, and are to day still subjects of intense interest and research. The
present translation is put forth with the hope that it may not be unwelcome to
the many who are interested in these subjects, but to whom this Chronicle in
the original language has been a sealed book.**

**Among the Samaritans themselves this book
is not held to be of Divine inspiration- for they believe that only the five
books of Moses are inspired- nevertheless, they greatly revere it and hold it
in the highest estimation, and believe it to contain a true and authentic
history of the period of which it treats.
As to when it was composed and who was its author we have no positive
knowledge. From the inscription which the Leyden MS. bears we learn that the first
part of the codex, as it now stands, was written in A.D. 1362-3, and the latter
part in A.D. 1513. Juynboll's researches led him to the conclusion that it was
redacted into its present form about A.D. 1300, out of earlier documents. This
is probably the fact, and it is all that can be safely predicated as to the
time of its compilation.**

**A marked feature of the book is the number
of legends and traditions it contains, some of which- so far as we are aware-
are to be met with nowhere else. Most of them, however, are intimately
connected with similar legends current in the East, and show a common origin
with those of the Jews, and frequently with those of the Mohammedans. In the
notes an effort has been made to notice such Jewish or Moslem legends and
traditions as are identical or show an affinity with those mentioned in the
text, in order that the reader may see wherein the various versions agree or
differ. Care has been taken also to identify, so far as it was possible, all
places or localities mentioned in the Chronicle, and to give their ancient
Hebrew names. This, it is believed, will not be without value to all such as
are unfamiliar with the modern Arabic names of the places in Palestine, and who
might otherwise be at a loss to know the Arabic names in the Chronicle.**

**To all who are interested in the history,
geography and legends of Palestine this Chronicle of the Samaritans will be of
particular interest; and while it is not to be denied that many of its
statements are incredible, still the fact that much of it contains is of true value
and is not to be ignored, but may be used discriminately to good advantage by
scholars to shed light upon a large range of subjects, our knowledge of which
is and always has been extremely limited; in support of this we might refer to
the recognition it has received at the hands of such writers as Bishop Patrick,
Dean Stanley, Capt. Condor and others.**

**In conclusion, the translator wishes to
express his obligation to his father, Rev. Oliver Crane, DD., LL.D., for his
kindly interest and encouragement throughout, and for many good criticisms and
suggestions in revising the manuscript, and also to his friend Antun `Abdallah
Salih of Beirut, Syria, for valuable assistance in interpreting certain obscure
and corrupt passages in the original.**

**O.T.C.**

**Morristown, N. J.,
December 1889.**

**CHAPTER I.**

**IN THE NAME OF GOD, THE COMPASSIONATE.**

**This is the book narrating the chronicles of
the children of Israil, from the time that our master Musa (Moses), the
prophet- peace be upon him- the son of `Amran, invested Yush'a (Joshua) the son
of Nun with the Kalifate over his people. All of this is translated from the
Hebrew language into the Arabic language, after the manner of a rapid
translation by word of mouth, and giving only the statement of the narrative,
and nothing more: even what God- Powerful and Glorious- showed forth of signs
and miracles and wonders, which man is too weak to adequately specify and
describe; such as, what happened at the Urdun (Jordan), and also at the time
when the giants were humbled, and with what victory and power and might and
authority God came to his (Joshua's) assistance; also what they (the children
of Israel) witnessed at the time of their entering the land, besides what they
witnessed in Wady el-Mujib, and on mount Sina (Sinai) and its vast wilderness,
with the essential incidents of this event which God made manifest, even the
quaking of its mountains, together with what there was of thunders and
lightnings connected with this, and joining the fires to the very heaven, and
their hearing the code of their laws from the divine and eternal voice, from
whom shone forth flashes of light, representing the form of its writer, even
the Creator. Afterwards what happened to them at the greater Sea, not to
mention what their adversaries witnessed in Greater Misr (Egypt), and what
calamities overtook their enemies, such as Fir'aun (Pharaoh) and his army, and
`Amlaq (the Amalekites) and its host, and Sihun (Sihon) and his kingdom, and
`Uj (Og) the father of `Anaq with his sorcery, and kings of Mab (Moab) with
their greatness. Also what happened unto Qarun (Korah) the son of the uncle of
Harun (Aaron) and to the company who were with him, namely that some of them
the earth opened its mouth and swallowed, and they went down alive to the
deepest depths, while as to others of them the divine fire came forth and
consumed their bodies. And also what happened to the people while they were in
the wilderness forty years, suffering want, without a guide and with no
provisions or clothing, and barely living and existing; whom the cloud
overshadowed by day and the pillar of fire protected from cold by night, and
whose food was the manna from heaven; and when there was need of water, our
master Musa- peace be upon him- the son of `Amran, brought it forth for them
from the rock and from the parched ground and stone, until they themselves had
drank, and all that were in the company both living souls and animals. And it
shall come to pass, that when they who are possessed of intelligence, but are
yet unbelieving, shall have heard of what God did bountifully bestow upon them
(the children of Israel), and with what happiness He did surround them, and how
He lifted off of them all calamities, whether heavenly or earthly, and also
what new things He revealed unto them, then they will know that, there is no
Lord but their (the children of Israel) Lord and no prophet, but their prophet,
and no book but their Book, and no true religion but their religion; and (they
shall also understand) the excellency of the perfect creed, and the certainly
of its validity, and that it is greatest in rendering praise to the Creator-
Mighty and Glorious- the One who is omnipotent to do whatever He pleaseth. And
when one shall hear of the decline of the kingdom of the children of Israil,
and what calamities and misfortunes and exiles and dispersions overtook them by
reason of their disobedient doings and their rebellious actions, his fear will
be increased for Him from Whom nothing escapes and of Whose kingdom nothing is
destroyed- Blessed be he and exalted! And now of Him do we implore complete
right-guidance and all-embracing favor in His mercy. Verily He is a hearer and
answerer (of prayer).**

**CHAPTER II**

**THE ACCOUNT OF THE INVESTURE OF YUSH'A THE
SON OF NUN WITH THE KHALIFATE OF THE PROPHET- PEACE BE UPON HIM.**

**At the completion of the hundred and
nineteenth year, on the first day of the eleventh month, of the life of our
master Musa the prophet- peace be upon him- God revealed unto him in the plain
of Mab (Moab), that he should lay his hand upon the head of Yush'a, the son of
Nun, the spiritual man; meaning by this, that he (Moses) should give him
(Joshua) information of the profound secret, and revealed to him the vision of
his dream and the science of knowledge, as much as he was capable of bearing;
by the which his heart would be strengthened and his spirit perfected and his
soul elevated, and the rule over the creatures (the children of Israel) be
rendered easy unto him; and that he should also inform him of the Name, by
which he should put to flight hostile armies, and by which a nation that no
country could contain and whose numbers were countless might be confounded. And
He ordered him(Moses) to set him (Joshua) before el-`Azar (Eleazar) the imam-
peace be upon him- and to assemble unto him(Joshua) the people of learning and
knowledge with the nobles and rulers, and ratify a compact with him, and make a
new covenant with him, and invest him with the kingly authority, and install
him in the rule over all the children of Israil. Thereupon the Prophet laid on
el-`Azar the imam- peace be upon him- the command, which rested on him, to
superintend the affair with completeness and splendor, and not to enter upon
any affair or turn aside under any circumstance, except after he had seen to
this. And at the completion of his inauguration, the priests sounded with
trumpets, and the heralds made proclamation for his standard, and the banners
and flags were unfurled to his reign. Our master, the prophet Musa- peace be
upon him- had seen that he (Joshua) was wont to go forth in the front line of
battle during his (Moses') days, in order that he might by actual trial gain
experience of what he knew and had observed. And immediately he (Moses) gave
command that, there should be selected out from the children of Israil- meaning
by this, that there should be chosen from among them- twelve thousand men; from
each tribe one thousand men; and thereupon he would with these make an attack
upon the Midyanites, to take satisfaction for Israil out of them and their country.
Now, before mention is made of the cause of this retaliation, we would remark,
that the children of Israil had been restrained from intermeddling in any way
with the affairs of the `Ammanites and Mabites, and were under orders not to
appropriate to themselves any of their territory; and they did do only what
necessity compelled them to do with them. Hereafter we will explain and
elucidate this, by the will of God and his assistance, and the goodness of his
guidance and favor.**

**CHAPTER III**

**THE AFFAIR OF BILA'AM WITH THE KING OF MAB.**

**When the children of Israil went down into
the plain of Mab, God revealed unto our master Musa, God revealed unto our
master Musa, the Prophet- upon him be the most excellent peace- that he should
not have anything to do with the `Ammanites and Mabites, nor should he wage war
with them; "Because I," said God, "will not appropriate any of their lands to
the children of Israil." And he (Moses) obeyed this and did accordingly. Now
when it reached the ears of the kings of Mab and `Amman and Midyan what had
happened unto Sihun and `Ug, of destruction and ruin and the taking captive of
people and the talking of cities, forsooth they were sore distressed and feared
exceedingly because of this; and they sent messages unto Bila'am, the son of
B'aur (Beor), by men pre-eminent in sorcery and wisdom- for all the solders
knew of him by reason of his invocations. And the delegates came into his
presence, and said unto him: "The five kings of Mab and `Amman send unto thee
their salutations, and say to thee: O, our master and our chief, we know that
circumstances are brought about by thee, a knowledge of which the people of
learning fall short of attaining unto, and that whatsoever thou blessest, is
blessed, and whomever thou cursest, is cursed; and that thou canst put to route
all armies by thy invocations and words. Now, perchance, there has already
reached thee what has happened in Misr
through the children of Israil, and in the sea and in the wilderness, and what
happened unto `Amlaq, the chief of tribes, by reason of them, and what they did
with Sihun and `Ug, and what they have resolved upon in reference to their
permanent dwelling-places. And now their army has descended upon our border,
and they are working for our destruction, and already they cover the face of
the land; and we have come unto thee and hope to obtain relief of thee and
security from them, through thy own free blessing and propitious aid, and also
through what we have decided upon of happiness for thee, and the rendering of
thy will absolute. Perchance now, our condition will be improved through thy
agency, and thou wilt curse this people, and wilt prevail over them and effect
a change in present circumstances through thy renown which is spread abroad,
and the dignity of thy authority in consequence of thy circumstances, riches
and servants; and there will be glory to us and to thee among all kings, in
addition to what reward will be added unto this, in consideration for thy grand
beneficence toward a people whom no country can obtain, and whose numbers are
countless and beyond reckoning; for thou wilt have prevented a multitude from
being murdered by fire. For the character and manner of this army is, that it
is not restrained by a feeling of shame from an old man, nor does it accord
protection to a woman, or have pity on a child, or show compassion toward an
animal; for they do nothing else but murder with the sword, and stone to death
with stones, and crucify, and burn with fire: yea, this is its custom, and it
does not allow any mercy to be shown, or protection to be granted, unto any and
it spares not even a leafless palm branch in its annihilating and destroying.
By God, O our master, hasten unto us, bringing with thee whatever is necessary,
and be not wanting unto us in this matter which involves the preservation of
life, and we will reward a good deed with its like, and an evil deed with its
like. And now, peace."**

**And when Bila'am heard this message, he
made reply to the company of wise and trained men, and said unto them: "I will
treat with due respect your rights, and the rights of those who urge you on in
this message; but my action is controlled by the One whom I serve, if He gives
me permission to go with you, I would accomplish your desire and the desire of
those who urge you on in the message, and I would accomplish their (the
children of Israil's) destruction, and in the end complete their annihilation,
and would leave unto you a memory, for which you would praise me to the end of
the ages. And now decide to lodge with me this night, and I will hear what
shall be addressed unto me, and we will wholly act in accordance therewith,
whether it be of good or evil." And the people consented, and lodged with him.
And he began to offer worship to the One whom he was accustomed to serve, and
it was said unto him: "Do not thou go with the people, nor curse Israil, for
they are blessed." And he came to them with these words; thereupon they
returned to the kings, and informed them of what had happened; but this only increased
the more their desire after them, and this was high honor to him. And now there
rode unto Bila'am more illustrious delegates than those who had gone before,
and greater by far than they; yet they made less promises to him, and said in
the second message: "Now see to it that thou comest unto us; for we are able to
honor thee, and to give bountifully unto thee." Thereupon the people came unto
him with this message; and Bila'am answered the messengers and said: "It is
necessary that ye understand that, if the kings should give unto me their
houses full of silver and gold, I cannot transgress what my Lord commands; but
now abide this night with me, and I will hear what communication shall be
addressed to me, and I will act in accordance with it, whether it be favorable
or unfavorable." So the people lodged with him; and the man started in on the
beginning of his performance and service and worship. God then desired to make
a manifestation of His mysteries: now behold He could not do this Himself, nor
could He do it through one who worshipped Him after the manner of anyone of the
children of Israil, nor could He do it by writing, or by the agency of any of
His angels, but forsooth only by sending unto him His very Command. And the
companion of Bila'am upon beholding the spectre of the Command of God, fled
away from it, and he became the visible form of the agent of the Creator who
addressed Bila'am; for this was the device employed to communicate with him.
And the Command of God said to him: "Did not I say unto thee, O Bila'am, when
the people came unto thee; `go with them'?"; making inquiry to see what craving
Bila'am had for the journey. But he answered him not a syllable, though his
usual custom was to say: "Not so; for without my God I give ear to nothing."
And he did not fully believe that he had heard the correct interpretation of
the speech, until He commanded him to mount and ride, and then he was made to
saddle his ass, and went along with the wise men of Mab. And the anger of the
Creator was aroused, because of his starting out on the journey before he had
sought instruction (of God), and he placed Himself in the way to make an attack
upon him. Now he (Balaam) was riding upon his she-ass, and boasting of her
before the people of learning, that he had no need of a guide when with her,
and that he had no necessity ever to beat her. But when she espied the Agency
of the Creator- Mighty and Glorious- standing in the way, with His drawn sword
in His hand, she swerved aside out of the way through fear of Him; and this was
the first of the putting to shame of Bila'am and of his remorse; and he beat
her with his staff. And the Agency of the Creator removed to a place between
walls in a field, and stood still; and when the ass behold Him, she shied into
one of the walls and injured Bila'am's foot, and he beat her more violently.
And when the learned and wise men beheld this, they said unto him: "O our
master, it cannot be that there is a cause for her opposition to the execution
of this mandate of the Divine Word?" And he answered and said unto them: "It
was desired that this mandate should be carried out." And the Agency of God
again passed on, until He stopped in a narrow place where there was no turning
out either to the right or to the left; and when the ass beheld Him, she lay
down under him (Balaam), and he again beat her violently. And God put speech on
the tongue of the animal, and thereupon she said to Bila'am: "What have I done
unto thee that thou shouldest beat me these three times? Am not I thine ass upon
whom thou ridden since thou hast created up till now? Have I ever acted badly
toward thee like as this time?" And he said: "No." Then God opened the eyes of
Bila'am, so that he saw the Agency of God, even an angel standing in the way
with His drawn sword in His hand, and he threw himself down before Him; and
said unto him: "Why hast thou beaten thine ass three times? If thou hadst got
right in front of me, I would have killed thee and saved he alive; for I have
seen the wickedness of thy inclination. Now however, go along with the people,
but keep carefully to what I shall say unto thee, and do not overstep it."
Thereupon Bila'am journeyed on; and when the kings heard of his journeying,
they came out to meet him, and they found him perplexed in his affair, and he
informed them as to what had happened, and that in accordance with it he could
not do anything except by the command of God- Mighty and Glorious. And the
people took him to the cliff which is described in the holy Pentateuch, that he
might behold all the children of Israil. Now after the man had been thus met
and honored and made much of, his zeal was increased to obtain to the uttermost
degree the love of the people. Thereupon he built on the cliff that has been
described seven altars, and offered up on every altar a calf and a ram, and
began to worshipping that he might hear what would be addressed unto him. And
he heard what did not please him, and he announced what he had heard to the
company of the kings; and they said to him: "Remove unto another place, and
perhaps there the cursing of this place will be easier." And he obeyed them,
and he did like he had done the first time, and he heard greater things than
the first communication; and he began to go to the extreme in glorifying the
children of Israil and honoring them. And the king of Mab said to him: "If thou
dost not curse them, do not bless them." Then he besought them that he might
remove unto another place, and he went and did as he had done the second time.
And his eyes fell upon the desert and he saw the tribes of Israil, and divine
spirits were guarding them, that is, the angels were protecting them every
soul; and he turned away the evil eye from them, and hastened to glorify and
bless them, until he said concerning them: "O Israil, cursed be he who curseth
thee, and blessed be he who blesseth thee." And the anger of the king was
aroused against him; but Bila'am said unto him; "Let not thine anger be aroused
against me; did I not say unto thee that I could not act contrary to what I am commanded?
But now assemble the kings with thee, that I may inform them your company of
what will happen unto you and others besides you of the people, and I will give
you information about a device, which, if carried out, will occasion their
annihilation. Thereupon the kings assembled, and he made known unto them
marvelous news, the explanation of which would be long; and he said to them:
"Round about these people the holy angels keep guard, and the King of the
heavens and the earth is with them, and it is not allowable to make use of
sorcery against them, nor the science of astrology; nor will His heart
repudiate them, except when they give themselves over to unbelief, or are led
to do so by some stratagem, then the Creator will become angry with them and they
will perish, and not a single one of them will survive."**

**CHAPTER IV.**

**THE ACCOUNT OF THE STRATAGEM AND ARTIFICE
USED BY BILA'AM**

**AGAINST THE CHILDREN OF ISRAIL**

**When the kings heard him relate what has
preceded, they said to him: "How is the way to accomplish what thou hast
mentioned concerning their destruction?" And he looked up the last resource of
infidelity and pollution, and made it known unto them, and said to them:
"Select of the most beautiful and fair women as many as ye can, and the king shall
be the first to send forth his daughter with them; thereupon give unto each one
of them an idol which she may worship, and an ornament which she may look at,
and perfume which she may inhale, and food and drink; and the daughter of the
king should be in a chariot which is wafted along with the wind, and it should
be enjoined upon her that she make it her aim to go to the tabernacle, and pay
her respects to no one except to their chief unto whom the crowd show
deference, for he is their chief. And if in this she meets his approval, then
she shall say unto him: " Wilt thou not receive me, or eat of my food and drink
of my drink and offer sacrifices unto my god? For after this I will be thine,
and with thee will do whatsoever thou desirest." For know, O king, that by the
chief of this people being polluted, both he and his company will perish, and
of them there will not remain a survivor." And the kings did what he
recommended unto them; and there were collected to them twenty-four thousand
girls, and they sent them away on the Sabbath day. And as they descended
opposite the tabernacle, the chief of the tribe of Shim'aun (Simeon) rose up;
for he was the chief of fifty-nine thousand men and was in the advance. And the
daughter of the king advanced unto him, for she on beholding the great
deference shown to him by his companions supposed him to be the prophet Musa-
peace be upon him, and he ate of her food and drank of her drink and worshipped
the idol which was in her hand, and after this she was submissive to him in his
desire. Thereupon everyone of them- I mean this particular tribe- took one girl
for himself; and the Creator became angry at the people, and destroyed of them
in the wink of an eye four thousand men together with four thousand girls. And
had not Finahas (Phinehas) the imam- peace be upon him- rushed from the
presence of Musa the Prophet- peace be upon him- while he and his assembly were
weeping at the door of the tabernacle, and seized in his hand a lance and
bursting in upon them thrust through the man and girl- I mean the daughter of
the king- and dispatched them, assuredly would the wrath of the Creator have
destroyed the whole people; but by this action he removed and warded off the
Divine anger from the children of Israil. And to Finahas- peace be upon him-
there resulted from this noble fame and an excellent remembrance, and a
covenant to the end of the ages. And praise be to God the Creator without
cessation!**

**CHAPTER V.**

**THE HISTORY OF MIDYAN.**

**When the stratagem of Bila'am against the children
of Israil was accomplished and there had perished of them this great number,
and they had been overtaken by this calamity, God revealed to the prophet Musa-
peace be upon him- that he should take vengeance for the children of Israil
upon the people of Midyan, before that he should return to his elements
(meaning by this, before his decease). So he commanded Yush'a the son of Nun,
at the time of his investing him with his successorship, that he should go
forth with the company which he specially mentioned, and with him Finahas, the
imam, for he had gained the victory and a name, and he it was who had averte3d
the Divine anger, and not anyone else, for he had hastened to obey his Lord.
Now Bila'am had returned unto the king of Mab to congratulate him over the
calamity of the children of Israil, and he found the kings collected together
and indulging in joy and merriment, and before they were aware, 12,000 men had
surrounded their city, whereupon they made haste in sending out the harlots
with ornaments and censers and perfumes, taking for granted that what they had
made a successful beginning in would be carried out to a perfect completion.
But they (*i.e.,* the Israelites) slaughtered these (the women) with the
sword. Then Finahas- peace be upon him- with his cousin, went in advance and
sounded with the trumpets, and the walls of the fortress fell down in ruins,
and the army entered into Midyan, and they killed simultaneously the five kings
and every man whom they found in it. And they began to make inquires about
Bila'am, and they found him in a house of worship, and lo, he engaged in
worship and was performing service. And they brought him out, and he was
talking in speech that was unintelligible and could not be understood, because
of the greatness of his confusion and bewilderment and the aberration of his
mental faculties. And Yusha, the son of Nun, exerted himself to preserve him
alive, that our master Musa- the peace of God be upon him- might behold him;
but they of the tribe of Shima'un who beheld him were not obedient, nay, even,
they cried out the Law against him, and put him to death. And Yusha said: "Who
killed him? Why have ye done this, seeing we had taken him under our
protection?" And they said unto him: " O our master, there should be no protection
granted to an infidel, nor security to a sorcerer; had we not killed him, he
might have effected the accomplishment of a stratagem against thee and against
thy people. And we have dared to go contrary to thee in killing him, because of
what was in our hearts concerning his deed, and if there be sin in our action
in violating the protection accorded to him, lo, we assume it; but to our
master belongs such exalted sentiments that he will look with liberality upon
our excuse." And he approved of what they said and justified their action. And
the people plundered Midyan, and drove away its cattle and took captive its
women and children; and not a thing remained in it but they took it. And they
returned laden with booty, victorious and safe; not a single man of them was
missing. And our master Musa, the prophet- peace be upon him- with el-`Azar
(Eleazar), the imam, the son of Harun (Aaron), and a crowd of chiefs went out
to meet them. And when the beheld what there was among their number of captive
women, our master Musa, the Prophet- upon him be the most excellent peace-
became angry at them, and said to them: "This crowd has been the cause of your
destruction." Thereupon he commanded them to kill every women who had known a
man, and every boy child, and that none should remain except female children
who had not known a man; and that they, together with the company that was with
them, should separate themselves seven days for the purpose of purification.
And they did so. And the number of the female captives who remained over after
those who were killed, was thirty-two thousand girls; and of sheep there was
675,000 head, and of cattle there was 72,000 head; and of horses and mules and
camels, 61,000 head; and of gold and silver and vessels and general goods, such
a quantity as is impossible to define and describe. But, more wonderful than
this, was the unharmed condition of the 12,000 men who entered a province such
as this was, without the loss of a single man of them, or even one of them
being overtaken by the bow of a sword or hit with a stone. Blessed be God, the
One who is able to do whatsoever He pleaseth, and of Him do I ask assistance,
and unto Him do I put my trust, and unto Him do I return penitently.**

**CHAPTER VI**

**THE ACCOUNT OF WHAT OUR MASTER MUSA, THE
PROPHET-**

**PEACE BE UPON HIM- EXPOUNDED, BEFORE HIS
DEATH.**

**When God informed our master Musa, the
Prophet, of the time when he could no longer remain alive, He commanded him to
go up unto the mountain known as Nabah (Nebo). And he (Moses) proceeded to give
instructions to Yusha, the son of Nun, and to the children of his brother, and
to the assembly of the leaders, with regard to all necessary matters. And they
remained with him some time, along will all the officers of the army and the
people of wisdom; and he put them under a covenant that they would go with the
children of Israil in the way which he had commanded them, and not swerve from
it either to the right or to the left; and he ordered the priests to sound upon
the trumpets, and send forth heralds who should proclaim throughout the
congregation of the children of Israil: "Whoever desires to see our master Musa
the Prophet- the most excellent, peace be upon him- let him come, that he may
hear his blessing and whatever he shall reveal, and look upon him and bid him
farewell, before he goes to the place which God has chosen for him." Thereafter
he entered into the tabernacle and offered on the brazen altar the sacrifices,
and lifted up the veil, even the veil of the holy house, and cast incense upon
the golden altar, and worshipped his Lord; and then he bid farewell to the
temple and what there was in it of omnipotence and divine majesty, and went
out. And all the children of Israil according to their ranks were gathered
together unto him, and he sat down upon an exalted seat, as was his custom,
whereon he was elevated above the people and the light of his countenance shone
as the rays of the sun. And he began to deliver an address unto the
congregation of the children of Israil, in which he gathered together just as
many as a servant of God could, of passages of praise to God, whose names are
holy: and in it he expounded intelligence of the Divine favor which were to
come, and the cause of Wrath and Error. And he informed the children of Israil
concerning the deluge of fire, and the day of vengeance and reward, and defined
the time of his return unto them. Then he announced unto them what should
happen unto every tribe, and that would marshal them complete in the days of
final perfection and completion. And he blessed them altogether, and they
listened unto him. And, when the time came to bid farewell to each individual
army, they began to cry aloud and wail and weep; and after a space of time he
commanded them to be quiet and to sit down. Then he departed, walking slowly up
the ascent of the mountain unto which God had ordered him to ascend, and with
him were Yusha, the son of Nun, and el'Azar the imam, and the assembly of the
leaders who were bidding him farewell and weeping at the approach of his separation
from them and clinging to him. And when the farewells were prolonged with them,
and night drew near, a pillar of divine fire descended and separated between
them and their master- peace be upon him- and no one knows what happened to him
after this, even unto this time. His allotted period of life had reached its
limit, and the term of his existence among men- peace be unto him- and now his
dealings were directly with his Lord and His angels. And of God do we beg that
He would unite us to him through His mercy. Behold He is over all things
powerful, and He is my sufficiency and illustrious Protector.**

**CHAPTER VII.**

**THE ACCOUNT OF WHAT YUSH'A, HIS DISCIPLE,
SAID,**

**AFTER THE DISAPPEARANCE OF HIS LORD AND
MASTER.**

**When the master Musa, the Prophet- peace be
upon him- disappeared from him and from the congregation of the children of
Israil, and the** **COMMAND separated him
from them, which event he was unable to avert from himself, and there passed
away from them the sight of him, and when all had completely despaired of his
return, Yush'a, the son of Nun, wept for him and proclaimed with his loudest
voice, saying: "O Master! The death of every one of the children of Adam, from
the first to last, was witnessed, and his grave seen; but thou! Who has seen thy
grave? What prophet of the prophet can attain unto thy glory, or prolong his
memory unto the extent thy memory is prolonged? Where is one who has brought to
life the dead and caused the living to die, through the permission of his Lord,
besides thee? Unto what prophet do the infidels bear testimony as to his
prophetic office, except thee? What prophet, in the ages past or yet to come,
did cause his congregation to hear the voice of the Creator from the regions of
the heavens, except thee? Where is one who shall arise, and his words ascend on
high and ward off the Divine anger, and bring down Divine mercy, except thee?
What prophet fasted before his Lord, until he fasted one hundred and twenty
days including the nights, except thee? What prophet boasted of his being the
one who held converse with God without anything intervening between them,
except thee? Where is one, who has trodden the fire, and cleft the darkness,
and rent the clouds, and reached unto the curtain of omnipotence, besides thee?
What book ascribed to any prophet has it the teaching of the worship of the
Creator, and of how access may be had to Him, except they book? O one who
killed the Nil (Nile) with his rod! O one who did reveal new things! O one who
showed forth wonders! O one who manifested signs! O one who light up the
darkness! O one who cleft the sea with his rod! O one-who put to rout armies
with his hand! O one who warded off the Divine anger by his petitions! O one
who brought down Divine mercy by his intercessions! O one whose very sustenance
was the worship of his Lord! O one who went out from the boundaries of humanity
and human power into the Divine power! O one who understood the past and knew
what was to come! O one who ruled his enemies by his invocation! O my master
and my lord! How can I exist and how can they people exist, now that thou art
gone? After this his weeping increased as did also the weeping of the
congregation that was with him, and when the grief and wailing had been long
indulged in, with submission and humility, it was announced to Yush'a, the son
of Nun, saying: "Return thou and those that are with thee of the army, and do
not oppose the command of God"-May His name be glorious.**

**CHAPTER VIII**

**THE ACCOUNT OF WHAT WAS DONE AFTER THE**

**RETURN OF YUSH'A, TO THE PEOPLE.**

**When Yush'a, and the priests returned after
bidding farewell to the prophet- peace be upon him,- the congregation of the
children of Israil met them, and they commenced weeping for their master, yea,
every company by company, and they continued weeping for him thirty days and
nights. And the nations heard their clamor and wailing and crying, and they
assembled together in confederation on the borders and rejoiced exceedingly
when they were informed of the death of the prophet- peace be upon him, -and
they resolved to encounter the children of Israil. But when God- Powerful and
Mighty- perceived the conspiracy of the Canaanites, of those who were assembled
unto them, He made a manifestation of Divine power and revealed unto Yusha, the
son of Nun, that he should strengthen his own and the people's courage, by
saying unto them: "That as He had been with them in the past, so would He be
with them in the future so long as they continued in worshipful submission."
Praise he unto Him to Whom belongs the kingdom and the majesty and the power
and eternal existence. There is no God but He, and no kingdom but His kingdom.**

**CHAPTER IX**

**THE BEGINNING OF THE BOOK YUSH'A, THE SON
OF NUN,**

**THE DISCIPLE OF THE MASTER MUSA,**

**THE PROPHET- PEACE BE UPON HIM.**

**After the death of Musa, Kalimu'l-lah, God
made a revelation unto Yush'a, the son of Nun, the disciple of Musa, the
servant of God, saying unto him: "O Yush'a, arise, start out, and with thy
people pass over the Urdun (Jordan) unto the land which I am about to give unto
the children of Israil; all the places which your feet shall tread shall belong
to you. Your boundary shall be from the wilderness to el-Ludnan (Lebanon), and
from the river el-Farah (Euphrates) unto the uttermost sea; and no enemy shall
stand before you. O Yush'a, do not abolish the reading of what Musa the prophet
inscribed and wrote, with what is intrusted unto the Liwanites (Levites) in the
place in the holy house, and learn from it night and day, even all the days of
thy life, that thou mayest be instructed; for if thou observest the same and
dost not swerve from what is commanded thee to the right or to the left, thou
wilt succeed and prosper, and thy enemies will be put to rout by thee, and thou
shalt tread upon their necks." And at this time the communication ended.**

**CHAPTER X.**

**THE ACCOUNT OF YUSH'A ASSEMBLING THE
CHILDREN OF ISRAIL,**

**AND HIS RENEWING THE COVENANT WITH THEM**

**After Yush'a, had heard what God had
revealed unto him, he joined unto himself el-Azar, the imam- peace be upon him-
and he sat down upon his sacred chair, while Yush'a sat upon his royal chair.
And there gathered unto them, the holy priests, and the Liwanites who offered
the sacrifices, and the twelve chiefs who always attended them, and the chief
judges, and the seventy chosen wise men, and the officers over the thousands,
and hundreds, and fifties, and tens. And with the assembling of this congress,
the trumpets sounded and the heralds went forth proclaiming a general
assembling of the children of Israil. And it was not but an hour before there
were gathered unto them the old men and the young, with many of the women and
children and all the army. And then Yush'a, began to enumerate to them the
things that God-Powerful and Mighty- had manifested by the hand of our master Musa
the Prophet- peace be upon him- in their behalf and that of their predecessors.
Next he recalled to them wherein they had acted contrary to Him, and tried Him,
and rebelled against Him. And he said unto them: "O assembled men, I am going
to bind you to the covenant and compact which existed before the death of the
Prophet- peace be upon him- that you will not associate others with God, and
that you will see to the promulgation of the laws upon which this covenant is
founded, and it is, namely, the explanation of the law, and the explanation of
what the obedient will receive and what shall befall the disobedient. And now
this covenant in which I do confirm you is not with you and you alone, but
includes you and those whom ye shall beget unto the end of the ages." And he
told them what the other nations were wedded to, concerning the worship of
idols; and informed them that God was with them as long as they remained in
obedience, but that He would remove His favor from them upon their acting
disobediently, and that then their ways would not prosper, nor would there be a
united nation. Then he proclaimed in his loudest voice: "Assembled men, let
there not be among you a disseminator of corrupt designs, spikes of corn and
wormwood, (meaning by this, one who associates others with God and unites the
worship of others with His worship); nor let there be among you one who
cogitates in his heart wicked doctrines, or opposition to the command of God-
Powerful and Mighty- lest there be a destruction of his mighty, holy nation and
all its greatness, and separation from the Creator-may His name be holy- and
your enemies attain unto their desires and plunder you of your cattle, and
wives, and children. For whoever adopts these views, or any part of them, there
shall fall upon him all the calamities which were written in the Holy Law, and
God will blot out the remembrance of him under heaven, and will make him
distinguished by reason of his calamities, apart from all the tribes of Israil.
And so, be sincere with your souls and your conscience, that I may renew the
covenant with you in accordance with what you may say; and God and His heavens
and His earth, and His angels, shall bear witness against you in what happens
between us and you; may the sentence be in your favor and not against you. And
now if ye continue in keeping what has been commanded you, God- may He be
blessed and exalted- will bless you and keep you and protect you and lead you
to victory and will subdue your enemies and give the land, concerning which He
swore, by His own omnipotence, unto your ancestors, Ibrahim, and Ishaq (Isaac)
and Yaqub (Jacob)- peace be upon them. And He will keep you, and will keep the
land in all happiness, and He will remove calamities and all disasters, and
multiply you; but when ye shall have been disobedient and rebellious, the
Divine favor will be removed from you; and the Divine power from your side, and
from your support, and the angels will be removed from your side, and the name
of the greatest King depart from giving you assistance, and there shall fall
upon you those things which are written in the book of Wrath and Curse, and He
will scatter your troops, and forget your affairs and the enemies will take
possession of you, and there will remain no longer to you a king, or shrine, or
possessions, or men, and God will disperse you throughout the regions of the
earth from one extremity of it to the other, and He will make you servants and
subjects. So now, whatever ye say and believe and covenant, let it be the real
covenant binding upon you, and let this second covenant be added unto that
which He covenanted with you through our master Musa the Prophet- peace be upon
him. Therefore act sincere from your souls, and the secret thoughts of your
hearts.**

**CHAPTER XI.**

**THE ACCOUNT OF HOW THEY ANWERED HIM,**

**AND THE COVENANT THAT THEY ENTERED INTO AT
THAT TIME.**

**The congregation of the children of Israil
answered him, while crying out, weeping and humbling themselves before God, and
casting their souls into His hands, saying: "O our master and our lord, we hear
and will obey the command of God- Mighty and Powerful- and of His true and
faithful Prophet, and also thy command, O king, and the command of our imam and
our rulers, and there will be no opposition to what ye order, and no deviation
from what ye say either to the right or to the left, nor from whatever our
master Musa, the Prophet- peace be upon him- has ordained, and there shall be
no rejection of a single part of it; and whoever shall rebel and deviate, and
act treacherously, let upon him be the Curse and Wrath, for after this manner
did our master Musa, the Prophet- peace be upon him- agree with us and impose
conditions upon us, and put us under oath, and covenant with us, and offer up
for us the sacrifices, and we answered him as we have answered you. And God is
the witness over us in this, and He is our sufficiency and bountiful
Protector."**

**CHAPTER XII.**

**THE ACCOUNT OF WHAT YUSH'A, THE SON OF NUN,
DID IN**

**ORGANIZING THE ARMY, AND THE MEMBERS
THEREOF.**

**When Yush'a, beheld the zeal of the people
he said, "The One who has insight into you and your purposes is God." And he
renewed with them the covenant and compact, and offered for them the offerings,
and the imam blessed them. Thereupon he and the imam, each of them, sat down on
his throne; and he summoned the leaders, and demanded of them that they should
make out a census of the children of Israil, tribe by tribe, and that the
enumeration throughout the congregation, should embrace all men from the age of
twenty years up to the age of fifty years, excepting the tribe of Lawi (Levi).
And he ordered that this tribe should be enumerated, from the boy of a month
old upwards: for so had our master Musa, the Prophet- peace be upon him- given
orders before his death. But such as were under age twenty of age and over
fifty years of age were not to be included in the enumeration. And the leaders
made out the census, and the whole amounted to 601,730 men, although of this
number the tribe of Rawban (Reuben), and the tribe of Gad, and the half tribe
of Manashshah (Manasseh), had their landed possessions behind the Urdun
(Jordan), even nine cities with their districts, which had belonged to Sihun
and `Ug, the sons of Anaq; three cities and their provinces had been conquered
by Nabih and his cousin of the tribe of Manashshah. For it did come to pass
that, when our master Musa, the Prophet- peace be upon him- conquered these
cities and destroyed their inhabitants, that there gathered unto him the
leaders of these two tribes and a half, and they said unto him: "O our master
and our lord, these cities suit us, for we have many animals and cattle, even
though they be approximately less than one sixth of the assigned lands, while
the whole number of the census of our men comes close on to one fifth of the
army of the children of Israil." And he rebuked them, supposing that they
preferred settling apart from their brethren. But they answered: "Behold we
will leave our luggage and our cattle in these cities, and we will march
forward under one enrolment, thrusting aside every pretext, and we will not
return to our assigned lands until our brethren have got possession of all
their assigned lands, and after that we will return unto our assigned lands and
to our own places." And our master Musa, the Prophet- the most excellent, peace
be upon him- answered them favorably, in reply to what they had asked of him,
and assigned to them while he was alive this region. And the first of those
whom Yush'a, the son of Nun, enrolled in his army, were the two and a half tribes,
and the whole number of their enrolment was 110,580 men; and-according to these
figures- the chiefs apportioned out the land from the Urdun to the sea. And
this is the enrolment, based on the census, of the prosperous, victorious,
holy, triumphant and blessed army. And the census of the tribe of Lawi was
apart from the company of which mention has been made before; for the members
of this tribe did not engage in the wars, nor did they separate from the
service of their Lord; and the whole of their census, from a boy one month old
and upwards, was 23,000 men. And when the leaders came with the enrolment of
the census, Yush'a the son of Nun made them appear before him, and he announced
good tidings unto them, namely, that God would bless them so as that there
would result from one, a thousand as our master Musa the Prophet- peace be upon
him- promised them from God- may His name be blessed.**

**CHAPTER
XIII.**

**THE ACCOUNT OF THE SPIES WHOM YUSHA,**

**THE KING SENT FORTH.**

**When Yush'a, the son of Nun, heard about
the mustering of the Kanaanites, and the assembling of the giants, he sent out
spies from the men of experience, intelligence, prudence and piety, to see the
army of the enemies and make an investigation, and to proceed to Yar'ha
(Jericho) and make an investigation as to the number of its men, and of those
who were collected unto them, and then returning make it known to him. So the
spies bid the army farewell, and invoked God's favor, and started out on their
journey, having changed their outward appearance to the condition of ones who
had come from far distant places. Now the spies knew all the languages spoken
in the army of the enemies. And when they arrived at it they began to weep, and
the enemy asked them, what news they had, and they said, "We are men from the
people of the east, our companions have heard tidings of this great nation,
which was for forty years in the wilderness without a guide or provisions, and
the report reached our company that they have a Lord whom they speak of as `The
King of the heavens and earth,' and that He has appropriated unto them both our
country and your country, and so our companions have sent us out, that we may
find out the truth of what has been reported unto us, and make it known to
them. And we have journeyed and already passed by you a long time ago, while ye
were busily engrossed in your occupations, and we did come to the army of that
nation and found them perplexed, wandering round and round in the wilderness,
and the secret among them was, that their God had become angry at them, and
would not bring any of them into the land except two men; so we have returned
with this good news, gladdened and rejoicing.**

**Now when it was so at this time that, we
know what this nation had done with Sihun and `Ug, and with their lands and
territories, and also what they did with the kings of Midyan and Mab, and the
talking of their women and children and that this nation was bent upon entering
your country and then our country, we made haste that we might make known to our
companions the truth of this. And we journeyed unto them from the mountains,
and we had but just reached the vicinity of the camps, when there came forth
unto us three or four men, and each of them took hold of one of us, and fetched
us into the presence of the new king, who had been invested with the kingdom as
successor to Musa the Prophet- the best of peace be upon him. Now his companion
was merciful who lifted not up his glance to any one; but this one was as a
giant man, whose conversation broke souls, and whose speech split hearts, and
whose reproach struck astonishment into minds. And we had but just stood in his
presence when he knew our name and our origin and our country, and when we
started out, and the places at which we had encamped, and in all that he
mentioned unto us he was correct. And we at once believed in him and his Lord,
through fear of him, but he answered us, that: This faith is not a faith to be
accepted, when ye do so through fear; yet there is no fear for you; go, return
and say to all whom ye meet and to your companions: Look out for your own
welfare, and whoever flees away is safe, but whoever remains shall perish. For
after the space of a week, the water of the Urdun will stand still for me by
the command of our Lord- the Highest- until His people shall cross over; and
not a fortress shall be shut in their faces, when they shall have gone around
it seven circuits, for its walls will fall, and all they who remain, who are
found inside, will perish: and the city and territory will be our territory,
and the assigned lands shall become ours, assigned unto us by the King of the
heavens and earth; whose creatures and servants all kings are. And this is the
whole of what we heard from him, and we know that his name is Yush'a, the son
of Nun, and that he is the one who put to route the Amlaq (the Amalekites), and
is the slayer of Sihun and the destroyer of `Ug, and the one who ruined the
kings of Midyan and Mab. O woe to us and woe to you, and whatever is attached
unto our country and your country; for they are a people who have no pity, nor
do they leave survivors or show compassion, nor do they make a truce, except
with those who are outside of us and you, for we stand, in their estimation, in
the character of infidels and profligates and as a haughty and rebellious
people; and the one who is lucky among us and among you is he who takes his own
people between his hands and flees away with all speed, until he shall have got
out beyond all their assigned lands, ere he feels regret where regret will
profit him nothing." And the men rode on and pursed their journey, and after
this manner did they speak with all whom they met until they returned to Yariha
(Jericho), and here it became known about them, and they were sought after to
be destroyed, and they begged protection of a woman who was called Rehab the
innkeeper, whose house was beside the walls of the city, and she took them out
and concealed them, and gave excuse unto those who sought them, saying, that
they had already returned. Then she made a covenant with them and they with
her, that, if God- Mighty and Powerful- should vanquish for them this city,
they would spare her, and spare whatever souls were in her courtyard, of her
own people. And the spies enjoined upon her to fix upon the roof of her house a
sign which they should know, so that when she knew they were drawing nigh unto
the city, she should display it; but they stipulated with her, that they would
be innocent of the blood of all such as were found, of her own people, outside
of the courtyard. And she brought them out, by night, and God willed their safe
escape, and they returned to the army. And they told the king and the imam and
their congregation, what they had witnesses and what had happened, what they
witnessed and what had happened to them, and what favor the woman had done in
their behalf. And the congregation answered them that they would spare the
woman, in accordance with what they had covenanted with her. And the report of
her spread abroad throughout the army, and the whole congregation of them knew
her.**

**CHAPTER XIV.**

**THE ACCOUNT OF THE SUMMONING OF THE
CHILDREN OF ISRAIL**

**TO UNDERTAKE THE JOURNEY.**

**When Yush'a, the king, heard the statement
of the spies, he sent forth the leaders, to proclaim throughout the army that
they should proceed in the journey, having with them provisions for three days,
and also to say in the proclamation: "O assemblies of men? Fear not, nor be
dismayed, for God, your God, is about to journey with you, that He may show
forth with you a miracle at this time, to make you successful over your
enemies; and as to the miracle which God will show forth with you at the Urdun,
the like of it has not been heard of in the ages past, now shall the like of it
be heard of in the ages yet to come. And it is the first terror of you that
shall fall upon the hearts of your enemies. Therefore, know, that the holy
priests shall carry the golden ark, which is the ark of the covenant, which
covenant is celestial substance, for it is the tablets whose writings was of
Divine light: lo they are celestial substance; and when the priests with the
ark shall enter the water of the Urdun, the water will stand still, and subside
by the power of the ALMIGHTY, until that the water below flows away, while the
water above shall mount up and increase upon itself, until all the children of
Israil, and those who are in their company, shall pass over in absolute
dryness."**

**The Yush'a, the son of Nun, himself called
out and said: "O assemblies of men! God commands you that there should be
between you and the priests who carry the ark an extent of equal space to two
thousand yards, so do not approach unto it within this distance, that God may
complete His work with you." The he ordered the twelve chiefs to take from
under the feet of the priests, twelve stones, after that the children of Israil
had finished the passage over the Urdun, and that each one of them should write
his name upon his stone, in order that what had happened might be preserved and
perpetuated through the eternity of the ages to come, even the miracle which
God- may His name be glorious- would show on the Urdun. And the Liwanites
(Levites) proclaimed with loudest voice: "Praise be to God of Gods, and Lord of
Lords, to Whose commandments, animate and inanimate things are obedient, and
the heavens and the earth and the seas and the rivers and all that therein is.
There is no God but He, and no kingdom lasts but His kingdom, nor any power but
His power, nor any sovereign except under His sovereignty. Perish whoever deny
Him and believe in another than He, for He is the God.**

**CHAPTER XV.**

**THE ACCOUNT OF THE PASSAGE OF THE CHILDREN**

**OF ISRAIL THROUGH THE URDUN (JORDAN)**

**And the children of Israil did as the king
commanded them. And the cloud was lifted up, on the first (day) of the first
month, of the first year of the first period of seven years of the Jubil
(Jubilee) even from the beginning of the entering in of the children of Israil
within the boundaries of the assigned lands. And up to this time there had
elapsed, of the days of the world as established by the law, two thousand,
seven hundred and ninety-four complete years, and this reckoning of time is
correct, which the learned know by chronological computations based on the era
of the flood. And the priests proceeded forward when the cloud was lifted up,
and attained to the distance from the army which he prescribed unto them. And
when the priests with the ark approached the water of the Urdun, the Liwanites
shouted aloud, and the congregation of the children of Israil joined in with
them, saying with one voice; "There is no power or strength in the presence of
Thy power, O Lord of worlds!" And the water stood still, and rose up in
accumulation, by the power of its Creator; He who is almighty over whatever He
wills, the Worker of miracles and wonders. And continued to be heaped up, wave
upon wave, until it became like unto huge mountains, while the priests stood
praising God, and shouting halleluiahs and saying: "Praise be unto Him, in
obedience to whom every thing exists." And they stood, with the ark, on the dry
ground in the midst of the Urdun, until all the children of Israil, with their
large throng, and their cattle, had passed over on the dry ground through the
midst of the Urdun, on its bottom, and it was dry like as in the days of
harvest. And the Liwanites were praising and shouting halleluiahs, and saying:
"Praise be unto Him in obedience to whom every thing exists. Praise be unto Him
by whose will this is come to pass." And when the people came out of the Urdun
they observed the commandment, and took the twelve stones from under the feet
of the priests, and each man wrote his name upon his stone, and the king also
took a similar stone. And when the priests with the ark came up out, the waters
rushed down with great tumult, and winds blew violently with the rushing down
of the waters. And the nations heard about this great miracle, and their hearts
were broken up, and their confederated troops were scattered. And the water of
the Urdun destroyed, at that time, many places which were near it, by reason of
the great violence of the wind which accompanied it. And God does whatever He
wishes- Glorious be His name. And of Him do I ask assistance, and upon Him do I
put my trust, and unto Him be the praise for what He has bestowed.**

**CHAPTER XVI.**

**AN ACCOUNT OF THE HYMN OF PRAISE, WHICH**

**YUSHA THE KING OFFERED UP.**

**Then Yush'a, the son of Nun, and the
children of Israil offered up the hymn of praise, which our master Musa the
Prophet- peace be upon him- offered up at the sea of el-Qulzum, and they added
thereunto praises and halleluiahs, and rendered praise and thanksgiving for
what God had generously bestowed upon them. And among the number of the hymns
of praise which they offered up, they said: "Who is like unto Thee, O Thou who
art perfect in holiness! O Thou who dost inspire terror! O Thou who dost reveal
secret things! O Thou who dost perform new things! O Thou worker of miracles! O
Thou displayer of wonders! How, O our Lord, shall we address Thee? O Thou
revealer of signs! O Thou who makest light the darkness! Who is like unto Thee?
There is no likeness like unto thy likeness, for Thou art the origin of actions
and likenesses and bodies, and forms, and shapes, and spiritual things, which
are endowed with the attributes of Thy nature." On that day Yush'a, the son of
Nun, was magnified in honor among the children of Israil, and they feared him
as they had feared Musa the Prophet- peace be upon him- and they knew that God
was with him. And Yush'a, the son of Nun, set up twelve stones as a monument,
rising up in the Urdun. And the chiefs erected the twelve stones in a place
called Jalil (Gilgal), that the generations to come might behold them, and
remember the drying up of the Urdun, and so praise to Doer of miracles; and that
fathers might tell sons of this deed, and that kings and nations might hear
that our God is the one conquering God. And when the kings of esh-Sham (Syria)
heard of the children of Israil's crossing over into the land appointed unto
them, and about the stoppage of the water of the Urdun, and its drying up, they
arrayed themselves in funeral robes, and were smitten with fear, and some of
them died through fear of the children of Israil, on account of the greatness
of the awe which they inspired. And God made a revelation to Yush'a, the son of
Nun, saying: "To-day have I spread awe of you and your people over these
nations, and I have lifted off from thee, and from thy people, every impurity
and infirmity." And Yush'a named the place Jalil, and it is its name unto the
end of the ages. And praise be unto God, the One who endureth without
cessation.**

**CHAPTER
XVII.**

**THE ACCOUNT OF ANCIENT YARIHA (JERICHO),**

**AT THE TIME OF ITS CONQUEST.**

**Upon the departure of the king from the
place which he had named Jalil, they encamped in the district of Yariha, on the
first day (of the feast of unleavened bread), the fourteenth day (of the first
month). And they kept the Passover at this time, and ate unleavened bread from
the new crops. And the manna ceased with their entrance into the land, and
their eating of its crops, and of the fruit of its trees. And when the army had
drawn near round about the city, Yush'a the son of Nun, retired apart from the
camps, that he might worship his Lord by night, and when he had finished his
devotions, he lifted up his eyes, and behold, the figure of a man standing,
with his sword drawn in his hand, and he called out to him: "Yush'a!" Thereupon
he (Joshua) replied: "Art thou of us, or of our adversaries?" And he answered
him, and said: "I am the messengers of God, who rule over punishments." And he
(Joshua) cast himself before him on the ground, because of his majesty. Then he
rose up and said to him: "Lay upon thy servant the command which has been
brought unto him." And he said unto him: "King, take off thy shoes from off
they feet; for the place whereon thou standest is a holy place. God- Powerful
and Mighty- says unto thee; O Yush'a, look before thee, behold I am about to
place in thy hand this disobedient city, even Yariha, with its king and its
people; now therefore choose for thyself, from among every tribe a thousand
men. And they shall go round about the city, six circuits in six days, with the
golden ark, the ark of the covenant, before them; and they shall not talk in
conversation, or be intent upon anything except offering up praises and
halleluiahs, nor shall they make an intermission in this, or raise any great
tumult during the space of six days; yet the two priests shall be along with
the two clamorous trumpets. But on the seventh day they shall go round about
the city the seventh time, and the two priests shall sound with the two
trumpets, and when the company hear the sound of the trumpets: then let them
shout with a loud voice, three times, saying: `God is omnipotent in battles.
God is His name.' And at the completion of this act, the wall of the city will
be demolished, and the fortresses will fall down before the people, and the
army shall enter the city and destroy it." And Yush'a returned and assembled
the leaders of his people, and commanded that they should select twelve
thousand men. And when they came unto him, he gave orders to them to march, and
with them should be the sintly priests, bearing the ark and two trumpets. And
he gave instructions unto the company, that they should offer up halleluiahs
and praises, during the six days, in a low tone of voice; but on the seventh
day they should round about the city six times, "And on the seventh time around
the priests shall sound the trumpets, and upon their hearing the trumpets, the
whole army shall shout with a loud voice, and instantly advance: and then the
fortifications will be demolished, and God will put the city in your hands. And
when this has been successfully accomplished by you, and ye have attained the
city, ye shall put to death every breathing thing which ye find in it, whether
of men or animals. And ye shall destroy it and burn it, and shall not leave in
it any, except the woman who is known as Rahab the innkeeper; her ye shall
spare, and also those souls that are in her courtyard, according as the spies
made covenant with her. O assemblies of Men! Be watchful of yourselves; do not
take anything from the city; burn its gold and silver and brass and iron, and
all its appurtenances, and do not meddle with anything that is devoted; for
then would ye and the army perish." And the people did as he instructed them.
And on the seventh circuit the priests sounded with the two trumpets, and they
cried out with a great shout; and at that, the walls of the city fell down, and
the army entered in, and put to death every breathing thing in it from man even
to animals. And they collected all the furniture which was in it, and placed it
in the middle of the city, and burned it, and it became a mound never to be
rebuilt. And Yush'a proclaimed in the loudest voice; " O assemblies of men! It
is forbidden unto you, and unto those who shall rise up of your seed, to build
up in this city one single stone." And it is the first of the rebellious
cities, known as Ancient Yariha; and this city was devoted, destroyed, burned
and converted into a mound, never to be built up or restored, throughout
eternal ages. And this was done after the spies had entered the courtyard of
the woman, and brought out her and every soul that was in her courtyard, and
preserved them from death. And the name of Yush'a, by this act of his, was
spread abroad unto the different regions of the earth. And a man of the
children of Israil committed a trespass, and entered into the temple of the
idols of this city, and he found therein a goodly thing of gold, and tongue of
gold, their weight was two thousand, two hundred and fifty mithqals, and he
took them and concealed them in his tent; now it had been forbidden him to even
touch it, not to mention his taking it in theft, and hiding it in his place of
abode. And the Lord became angry with the children of Israil, on account of
him. And neither the leaders nor the king knew about this deed. But praise be
unto Him who knows secrets, and who shows forth miracles. Blessed be His name,
and exalted be His fame.**

**CHAPTER
XVIII.**

**THE ACCOUNT OF THE DISCOVERY OF THE ONE**

**WHO TOOK THE DEVOTED THING.**

**When it was morning of the day of which
mention has already been made, Yush'a the king, and all the army, came before
the temple, and he made chiefs present themselves before el'Azar, the imam-
peace be upon him,- and upon him were the jewels. And the jewel which was
inscribed with the name of Yahudah (Judah) grew black; and he, in succession,
presented the tribe of Yahudah, in its companies, name by name, before the
jewel; and it grew black at the family of Zarah (Zerah), the son of Yahudah,
And the man at once presented himself and stood before Yush'a the king. And the
king said unto him: "O man! Lift up thy face to the King of the heavens and
earth, and know that He knows secrets, and, O, woe be to the one who imagines
that he can conceal from Him anything, or cover up from Him a matter. So now
confess as to how you have sinned, and what you have taken of the devoted
thing; for God has become angry with His people on your account." And the man
answered him, and said: "I know, O king, that I have committed a great sin
before God, Who knows what is secret and concealed, and I have been a traitor
to the covenant of God, and of His messenger; for I entered the temple of the
chief idol of Yariha, and there found a goodly thing of gold, and tongue of
gold, and their weight was two thousand and fifty mithqals, and my soul became
greedy for this, and I took it and buried it in my tent. And now if a crime
like mine can be pardoned, well and good, seeing that God is merciful and
compassionate; but if there is no pardon for it, then let there be executed
what thou shalt command in my affair." Then the king sent immediately
trustworthy people, and they brought what the man had mentioned he had felt
greedy after, and so had taken it. And the governor and his associates, the
chiefs, brought him before the temple of the creator, and command was given
that he should be burned outside the camp. And he took the man and burned both
him and whatever children he had, and cattle, and all that he possessed, and he
placed all in a deep valley, and commanded the whole army to stone it with
stones. And he named the valley: The valley of `Akur (Achor). And after this God
removed His anger from the children of Israil; for what they did appeased Him.
And unto Him be praise; for His bounty and the excellency of His favor and
goodness.**

**CHAPTER XIX.**

**THE ACCOUNT OF HOW CERTAIN PEOPLES OF THE
KANAANITES**

**PRACTICED A STRATAGEM, AND OBTAINED
PROTECTION OF THE KING.**

**After the capture of the city, the king and
his people returned unto the place which was named Jalil. And they took no notice until there came
unto them a company of men, whose faces were blackened, and their garments and
shoes worn out, and with them was bread that had become putrid. And they
approached unto the king and unto the chiefs of the children of Israil, in this
place, and saluted them, as the like of them were wont to salute, and they
prostrated themselves before the assembly; then they said to the king: "We seek
protection of thee and of thy people, that we may exist in your company; for we
are of those who choose for ourselves, God your Lord." And he answered them:
"Verily I will not grant protection unto you, unless ye inform me who ye are
and from what place ye come." And they answered him: "We are people from a far
distance, we have heard of your fame, and what signs and wonders God- Powerful
and Mighty- has revealed to the children of Israil, even in the sea, and in the
desert, and in Wady el-Mujib, and what has happened unto the kings through you.
And now, O king, we have repaired unto thee that we might be in the company of
those who beg protection with thee; for we believe in thy Lord, and we will not
resist whatever thou shalt prescribe unto us, be it small or great. And behold
thou seest our blackened faces, and our worn-out clothes, and our dried-out
food; for we did not start out from our places, to come here in garments of old
clothes, but this is the necessary result after the long journey. And now trust
us with protection, that we may exist in the company of this great, blessed,
holy people." And Yush'a bid some of his people advance unto them, and he
entered into a covenant with them, and swore unto them by the God of Israil,
that they would not kill them, nor those who were members of their company. And
when it was after three days, the king found out that, that they were of his
enemies, from three towns near him, on the south of the blessed mountain, and
they were: Jaba'un (Gibeon) and Qiryah (Kirjath-jearim), and Birut (Beeroth).
And no one of the army was able to go to this place, because of the protection
granted, and the oath, and covenant. Thereupon the king summoned the men, and
said unto them; "Why did ye conceal from em, and say that ye were from a
distance, while ye were neighbors?" And they answered him, and said: "We knew
that the God of the children of Israil, had commanded you to destroy these
places, and not to spare the sword in any place in which a soul was, and we
feared for ourselves, and did what we did; and now we are in thy hands, O king,
do with us whatever you decide upon." And he set them at liberty, and make
proclamation throughout the children of Israil, saying: "Do not kill them; but
they shall become among the class of those cutting wood and drawing water for
the beasts." And they did this with them, according to what he commanded.**

**CHAPTER XX.**

**AN ACCOUNT OF THE KANAANITES, WHOSE**

**TERRITORIES THE LAND WAS.**

**Some of the Kana'anites, when they heard of
the children of Israil's passing over the Urdun, had fled to one people and
another; but when they had been informed of what had befallen Yariha and its
people, all those who were dwelling around Urdun, and the great sea, gathered
themselves together, and entered into an agreement, and made preparation to
meet the children of Israil, and join in battle with them. And the sent five of
their chiefs, with the majority of the army with them; and they were bidden to
advance and make an attack upon the three towns which had sued for themselves
protection with the children of Israil. And they began with Jaba'un and put its
people to great straits. And the inhabitants of Jaba'un sent unto Yush'a, the
king, to inform him of the truth concerning the intentions of the kings, and
that they had already commenced by destroying them, and that they were now in a
state of severe siege and extreme distress; and they pled their cause with him
with the greatest emphasis, and begged him to deliver them from this enemy, who
was carrying out the designs against them. And while they proceeded on their
journey, the king collected his assembly, and God made a revelation to him in
that night, saying: "Do not fear, O Yush'a, behold I am about to give over into
thy hands these five chiefs; do not let a single man of them, or of their
soldiers, escape safe." So he marched forward and surprised the army of the
enemies by night, and the watchword of the children of Israil was GOD THE
OMNIPOTENT IN BATTLES, GOD IS HIS NAME. And the five kings were driven in
flight before them unto Kasahah, and unto Maqadah (Makkedah). And when the
children of Israil came up with them, they conquered them, and did not spare in
killing them. And Yush'a spoke unto the day to stand still, and it stood still;
and the day was great, for God heard the voice of the children of Israil, and
sent forth the angels with them. And the five kings, the chiefs already
mentioned, fled and found a cave in Maqadah. Then the king ordered to place
great stones on the mouth of the cave, that he might keep them under guard,
until they (the children of Israil) should return, when they have made an end
of destroying the rest of the army. And he killed the multitude of the people,
and not a single man of them did escape safe. Then they returned to the cave,
and the king gave command to bring them (the five kings) out, and to throw them
down upon their faces and ordered the prominent leaders of the army to tread
with the soles of their shoes upon their necks; and he said to the children of
Israil: "Be strong and of good courage, and fear not, nor be dismayed, for thus
shall God do with your enemies." The he gave command that the kings should be
killed, and be crucified until the setting of the sun; and after sunset he gave
orders, that they should be placed in the cave to which they fled, along with
the wood upon which they had been crucified, and also that there should be
placed over the mouth of the cave, a mound of stones, to perpetuate the
knowledge of this unto the end of ages. And they did what he ordered, and the,
being gladdened, assembled together.**

**CHAPTER XXI**

**THE ACCOUNT OF THIS ARMY, AND ITS TRIUMPH,**

**AND THE DESTRUCTION OF ITS ENEMIES.**

**When it was the beginning of the eight
month (now this is the time of the journeying of this army), the king divided
the infantry and cavalry into three bands, and sent each band in a different
direction, while he and they who were with him journeyed along in the highway,
tending towards the hostile people; and he first alone was the one who
surprised the enemies' camp, and he held them for a considerable time in an
engagement, and they were not as yet recovered from the surprise, when there
arose a cloud of dust, and the army approached from every side. And when the
children of Israil behold one another, they shouted out with loudest voice: God
is our Lord, who wages instead of us the war." And God on that day showed
miracles with the enemy, for it came to pass that every one who would flee fire
met him and burned him up. And a spectre appeared among them, so that the
horses did stampede with them, upon hearing the shouts of the children of
Israil and carried them down to death; and the hours of the day were lengthened
out for them, as God had promised them, until they had accomplished in it the
results of a whole year, and not a remnant in it the results of a whole year,
and not a remnant of the enemies was left after this battle. And the king from
Mahzun wrote a letter unto el-Azar, the imam, binding it on the wing of a bird;
telling him in it the good news about what God had bestowed upon them, and what
He had shown forth among them of miracles and signs, which should be eulogized.
And he also informed him that he would not return until he should have taken possession
of the remaining territorial districts for the children of Israil. And he set
the bird at liberty on the mourning of the fifth day, and it immediately
proceeded on its journey, under the blessing of God and the goodness of His
guidance and grace.**

**And he (Yush'a) continued descending upon
one city after another, and taking possession of them, and doing with the rebellious like unto what we have
already mentioned, until he had completed the subjugation of the territories,
and then he returned in the first month of the second year. And it resulted,
that he, in one year, took possession of all their territories, and this was
the region of the seven Kana'anites, whose fame is enduring, well known and
spread abroad. Then he and all who were with him removed apart for
purification; now there descended from the blessed mountain a great river which
watered the lowlands, and to it the king went down with all his army. And when
he had completed his purification, el-Azar the imam offered up for the sacrifices,
and they celebrated a grand feast, the carrying out of which was complete and
consummate. Never was there witnessed a better feast than it; for the people
were united, not having as yet dispersed throughout their territorial sections,
and when they did shout, and praise, and exult with halleluiahs, they were
heard in the most distant and remote places. And when the feast was over, the
king and his assembly gathered together, and began to arrange the distribution
of the territories among their people; and they asked God, Mighty and Powerful,
for His favor and guidance.**

**CHAPTER
XXII.**

**AN ACCOUNT OF THE APPORTIONMENT OF THE
TERRITORIES**

**BELONGING TO THE CHILDREN OF ISRAIL, AND
THEIR BOUNDRIES.**

**The king selected men from the
geometricians and their associates, and from the land surveyors, and those who
were well skilled in matters pertaining to lands, and from those who were
assisted in surveying, and those who were expert in estimating. And he gave
instructions that they should divide it into ten parts; and he himself set
about equitably distributing the nine and one half tribes over the ten
sections. Thereupon he defined unto them the boundaries of the lands, according
to what our master Musa the Propet- peace be upon him- explained in the chapter
of the boundaries, which is mentioned in the Law, where he says: "When ye come
into the land of Kana'an (and this is the land that shall fall unto you for an
inheritance, according to the boundaries thereof), then your south quarter
shall be from the wilderness of Sin along by the places of Edum." And this is
the boundary of the lands of the two and one half tribes. And then he again
says: "And your boundary on the south shall be, from the furthest eastern part
of the salt sea unto the side of Misr (Egypt); and the goings forth of this
boundary shall be at the gulf." That is, from the isthmus of the wilderness; by
which is meant the land of el-Hejaz (Arabia), and esh-Sham (Syria), and the
pass of Haljat (?), a narrow place which reaches to the sea (the Arabah). And the
going forth thereof shall be southward of Quds-er-Raqim"; meaning thereby, to
the south of a place called Quds-barna (Kadesh-barnea), upon the bonders of
esh-Sham and el-Hejaz; for the idea held by the people of that time was to the
effect that it came unto el-Khaq (?) until it reached unto the Nil of Misr
(Nile of Egypt), which is the valley whose going forth are to the sea, the
coast line of which extents from Misr to Falastin (Palestine) and to er-Rum
(Greece). "And your western boundary shall be the last sea." And the last sea
is from Misr unto esh-Sham. "And the border towards esh-Sahm extends from the
great sea to the mountain el-Jabal (Mount. Hor) and to Ainan of Hums
(Hazar-enan)." The king here meaning the bend in the mountain el-Libnan (Lebanon),
as far as the limit of its land in the district of Dimashq (Damascus), until
coming eastward it goes around it, and returns sloping downwards unto the
Urdun, and its goings forth are unto the salt sea, which is the final point
designated in the beginning of the chapter. "And this," (said Joshua) "is the
smaller part of the assigned land but they (the surveyors) shall make a return
on the half of the greater assigned territories, according to the sum of the
census of the nine and one half tribes." Then he instructed them that they
should set apart forty-eight cities, out of all the territories of the children
of Israil, unto the Liwanites, taken out from the divisions; and from their
total number there should be six cities of them (even three cities from the
whole number of the cities of the two and one half tribes, and three cities
form the whole of the assigned lands of the nine and one half tribes),
concerning which cities God- Mighty and Powerful- gave command that they should
be set apart, and he named them; "Cities of repulse"; that is, of refuge to the
one who flees thereunto, even to the one who should kill his companion
inadvertently, that is, by accident, or through carelessness, without
intention, or malice aforethought; so would these cities be a repulse to the
avenger. And the slayer shall not be killed until he shall have stood before
the judge and the assembly of the leaders; and now if he did kill
intentionally, he shall himself be killed; but, if it was through carelessness,
then he shall flee unto some one of these cities, and he shall not go forth
from it until the chief imam dies; and if he do go forth outside of the
boundary of this city, and the avenger meet him and slay him, then shall he be
innocent of his blood. And the men (that is, the geometricians and the
estimators and they who ere skilled in matters pertaining to lands) started out
on their journey, according as they had been commanded.**

**CHAPTER
XXIII.**

**THE ACCOUNT OF WHAT YUSH'A DID UNTIL THE**

**SURVEYORS RETUNED UNTO HIM.**

**After this the king assembled the two and
one half tribes before el-Azar, the imam- peace be upon him-and the leaders;
and they thanked them for their deeds and the help and assistance they had
rendered, and said unto them: "Ye have zealously observed the covenant of God
and the covenant of our master Musa- the best of peace be upon him- and there
now no longer remains to us an argument against you; for verily, ye have acted
kindly, and have preserved life and borne hardships, and have been patient in
abstaining from visiting those whom ye have left behind, until your brothers
have gained their goal in taking possession of their assigned lands. And now
your standing is exalted, and your deeds grow before God your Lord, who is the
rewarder of good deeds, with their like a thousand- fold; and ye have got
possession of your assigned lands, which are most excellent for your people,
and in them ye have no opponent or oppressor. And these are our wishes of good
fortune to you in it: may God multiply unto you in addition to it, its like."
Then he gathered together their prominent men, and invested them with robes of
honor, and gave presents unto them. And he commanded them and enjoined upon
them, to go over the list of the census; and they did this, and not a single man
of them was missing. And they did eat and drink together, and renewed the
covenant between them, that they would remain in obedience unto God always, and
in the love of His Prophet, and keep His commandments; and that they would come
to the support of one another whenever any tidings should reach them, whether
by night or by day, in ease or in distress, in joy or in sorrow; nor would they
have a falling out with each other, nor pretend to be asleep; but, on the
contrary, would vie with one another in showing haste and speed. And they
proceeded to bind themselves unto this with a great oath. And el-`Azar, the
imam- peace be upon him- offered up for them the sacrifices, and then the
leaders of the congregation of the children of Israil gathered together to bid
them farewell. Thereupon the king appointed as king over the 110,580 men (which
was the number of the two and one half tribes), Nabih (Nobah)the son of Jil'ad
(Gilead), of the tribe of Manashehah, and invested him with the royal robe, and
placed upon him a crown, and had him ride one of his chosen horses, and sent
forth before him a herald, proclaiming: "This is the king of the two and one
half tribes, who is invested with their judicial matters, who shall oversee
their affairs; the chief leader of their army; the chief orator among them; the
one who shall be asked concerning their affairs and every judgment of his shall
be carried out, and in whatever matter of judgment to el-`Azar, the imam- peace
be upon him. O assembled men! Whosoever shall oppose his decree, or withdraw
from obedience to him, the blood of this one can be shed, and all the people
shall be innocent of his crime." Then he delivered unto him a copy of the book
of our master Musa, the son of `Amran the Prophet- peace be upon him- and he enjoined
him to read it night and day, and informed him that in it were marvelous
indicatory signs, showing how life may be prolonged in this present fleeting
world and in the world to come, and also that in its reading was protection
from spirits, and the evil eye, and calamities, and witchery, and the skill of
the enemy. And he gave over to him twelve tribes, whom he commanded to adhere
unto him and not leave him, until he should have corresponded with every chief
of a tribe resident at the court of the king and the saint of God; and he also
selected for him men from the learned, who might ease him in the administration
of the government, and whom he might consult in important matters which
unexpectedly arose to him. And, moreover, he gave over to him two thousand men
of the Liwanites, who should take up their residence in the cities that had
been set apart unto them among these tribes, and these should receive the
portion of God, and the portion of His saints: tithes and votive offerings; and
should perform whatsoever sacrifices were incumbent upon them in every month,
and should execute the judicial sentences in the presence of their leaders, and
should establish prayers for them, and oversee the matters which it is unlawful
for any body else but them to do. Thereupon the banners were unfurled before
him (Nabih) and the trumpets sounded, and the saint of God and the king
(Joshua) rode out with their assembly to bid them farewell; and it was a great
day, the like of which it was not possible could have existed in the world. And
they proceeded on their journey under the protection of God, victorious,
triumphant, happy and rejoicing. And when the news reached their friends who
were watching over their affairs on the other side of the Urdun, their assembly
came out to meet them. And Nabih divided out that region according to the sum
of the number of his companions. And the Liwanites entered into their places,
and attended to the offering of praises and halleluiahs. And glory be to God,
for His bountiful favors unto them.**

**CHAPTER
XXIV.**

**THE ACCOUNT OF THE RETURN OF THE MEN WHO
WERE EMINENT IN MAKING**

**SURVEYS AND ESTAMATING JUST PROPORTIONS,
UNTO**

**YUSH'A, THE SON OF NUN, THE KING.**

**After the return of the geometricians, and
those who were trained in surveying the land out into fields and equitably
proportioning them, and in rendering correct judgments as to their trees and
everything that would hinder their cultivation, the king and the twelve chiefs
assembled together. Now these were they to whom our master Musa the Prophet-
peace be upon him- had given instructions that they should unite with him in
dividing out the land; with the restriction, however, that no one should
obstinately oppose him, nor should any quarrel or dispute occur between them;
and they began to arrange the division of it into ten parts, and distributed
the tribes over the ten parts according to the greater or less numbers a tribe
had, until they had equalized all this. And when they did come to an agreement
with regard to it, they permanently settled it and perfected it, and clearly
set forth; and when the opinion of the assembly was agreed as to the rectitude
of this, they brought up the lists unto the saint of God, the imam el-`Azar-
peace be upon him- and when he had carefully perused it, he wrote it, he wrote
with his own hand a copy of the distribution and divisions of the tribes.
Thereupon he wrote ten tickets, inscribed on which were the parts of the
distributions and of the assigned lands, and he wrote the name of each one of
the parts of the tribes upon a ticket, and gave unto each several chief his
ticket. And then each chief went apart with his people and assembled the
leaders of his followers, and divided out every part according to the sum of
the census, to every man according to the size of his family. And with every
one (of the chiefs) there went forth some of the geometricians and surveyors to
equitably arrange matters among them. And the district embracing the excellent
mountain fell among the assigned lands of Yusha the king, the son of Nun, and
of his comrade Kalab (Caleb) the leader of the whole tribe, and with which he
had started out on the journey (from Egypt) in company with him (Yusha). Thus
was every one permanently located in his place. And he (Yusha) distributed some
of the Liwanites, every one in the place which had been set apart for him out
of the whole of the assigned lands, over and above the division, that they
might administer the affairs of the people in reference to prayers and judicial
matters, and also receive the tithes and perform the sacrifices. And he
assigned unto each tribe chief-justices who should correspond with the imam,
and give him information of what happened in their districts. Then Yusha the
king built a fortress on the mountain to the north of the Blessed Mount, which
(fortress) is known as Shamrun (Samaria). And this wont was to visit with
el-Azar one day in each week; and one day with the learned, that he might take
counsel with them; and one day with the chiefs, that he might inquire into
their affairs; and one day he spent in attending to his own business and
matters; and on three days he left not the book of God, during night and day.
And this was his method in his administration of government, when he was not
out waging war; for he did not hold himself aloof from them. And he built a
synagogue on the summit of the Blessed Mount, and collected and kept in it the
tabernacle of the Lord, and no one, after him, did hold it, except the priests
and the Liwanites.**

**CHAPTER XXV.**

**AN ACCOUNT OF THE CIRCUMSTANCES OF THE
CHILDREN OF ISRAIL**

**AFTER THE DISTRIBUTION.**

**Then the children
of Israil began to inhabit their assigned lands and to put them under perfect
cultivation, and to worship their Lord with acceptable service, and to fulfill
on each day whatsoever sacrifices were incumbent upon them. And God showed
forth with them blessings and watchful care, so that calamities were removed
away from them; and not a single one of the kings of the enemies did have power
to do any violence unto them. So that there was a multitude of their own
travelers journeying from every province unto the Blessed Mount three times a
year, along with various kings, with wealth and joy and gladness; and not one
of the enemies dared even to look towards them, or stand up in opposition to
them. And the king and the leaders and the whole army continued in rest and
tranquility for a period of twenty years. There was no molestation or
insurrection since now their surrounding enemies were far removed from them and
dispersed throughout the regions of the earth; and they who were near them had
made peace with them, so no one was stirring up a commotion, nor was there a
kingdom spreading itself abroad except their kingdom, or any hand outstretched
except their hands. And not a single day did pass but that they hears news of
all their companions; and thus did they continue to have intelligence of them,
until this period came to a close. Then after this there happened those things
which by the will of God, and His assistance, we will narrate and explain. (To
Him be the praise.)**

## The Samaritan Chronicle, or the Book of Joshua (Part II)

The
Samaritan Chronicle

Or

The Book of Joshua, the son
of Nun.

Translated from the Arabic,
with notes by

Oliver Turnbull Crane, M.A.

John B. Alden, Publisher, New
York, 1890

(Note that the notes from
this book are not here shown)

*(chapters 26- 50)*

CHAPTER
XXVI.

IN THE NAME OF GOD, THE COMPASSIONATE.

HAMAM, the son
of R'awan, king of the Persians, had been put to death along with all the kings
whom Yush'a had killed, then his child grew up. Who was known by the name of
Shaubak, and he was eminent in attainments and in the acquisition of wealth.
And he began corresponding with kings throughout all the regions, puffing some
of them up, and stirring up others of them to anger, and influencing some of
them by promises, and conciliating others of them with gifts of riches.
Thereupon he said, that he wished to take revenge for the murder of his father.
And he also corresponded with the survivors of the Kana'anites, and recalled to
their memory what the children of Israil had done with their children, their
wives, their cities, and their possessions. Then he sent also unto the king of
Arminiyeh (Armenia) the Greater, and Rumiyeh the Less (Asia Minor). And he
joined unto himself the son of Yafet (Japheth) the giant, and also sent unto
the king of Sida (Sidon) and of el-Qaimun, and to the king of esh-Sham (Syria),
making known unto them what army had been assembled together unto him, and
agreed with them that they should assemble together at el-Qaimun. And the opinion of the chiefs of the army
and its leaders were agreed that they should send (as spy) a clothing-merchant,
who should count the men, and inform himself as to the army (one who was clever
in prudent management), in order that he might make known to them the condition
of the children of Israil, and how was the way to them and the means of getting
at them. And they resolved to write and forward by his hand a letter from their
company to Yush'a the king, so that they might obtain security from him, seeing
he acted as a messenger, for upon a messenger rests no crime and hence no fear.

CHAPTER XXVII.

STATEMENT OF A COPY OF THE LETTER WHICH THE
GIANTS SENT

UNTO YUSH'A THE SON OF NUN, THE KING.

The letter
began:

"From the
assembly of the giants, the confederated, well-known, far-famed, victorious,
triumphant, mighty in courage, protected from armor, and the foremost of all
mortals; to Yush'a the shepherd, the son of Nun, and his people. Peace from us
unto you.

We know, O
murdering wolf, what thou hast done in the cities of our associates, and that
thou hast in murder destroyed all of their leaders and sent them down to the
bottom of the lowest depths, and hast demolished the places in which there was
for us aid, and hast put down the provinces which were our supports and from which
our helpers were ever providing themselves with food, and hast destroyed for us
thirty cities, besides residences and small towns, and that thou didst not
reverence old men, nor have compassion upon little infants, nor didst thou give
ear unto them and grant them protection, nor leave a place unto those begging
safety of thee. Nor grant time for good action. And the reason of this
(thysuccess) was, that then we were distracted by discords and dissensions, and
a lack of unity in our counsels; but now understand, O murdering wolf, that we
are coming unto you with all the kings in harmonious agreement, with spirits in
concord, and tongues that have pledged mutual covenants, and hands that have
been struck together. With conditions all-perfected, and souls full (of wrath)
and accumulated complaints, and livers, as it were, cut asunder, whom no
stampede can ever overcome, nor a great fire put to fright.

And now after
thirty days we will bring on the battle between us and thee in Merj Balata, in
front of the mountain upon which thou worshipest they Lord, which is referred
to as the Mount of Blessing. And there will be no delay on our part, or on the
part of any one of us; so be prepared for those whom thou shall meet, and make
no excuse for thyself by saying that thou art taken by surprise, or that the
enemy came against thee by night. And, moreover, know that in our company there
are thirty-six kings, and in the army of each king sixty thousand knights,
besides foot-soldiers innumerable and countless, who make sport of devices
(employed); and there is also with us the son of Yafet the giant, who has with
him a thunderbolt of steel, and when he hurls it, and it is granted full
success, it kills a thousand men, and when full success is not granted, it
kills five hundred men; and they who are with him are kings, and with them are
instruments and implements of war, which they have inherited from their
grandfather Nuh (Noah)- peace be upon him. Therefore take knowledge of this and
act in accordance therewith, and look out for thyself, for thou art about to be
brought to account for what thou hast done. And now peace."

And the
messenger took the letter, and proceeded on his journey at once. And they began
to draw up the army and arrange it in order, and set out upon the journey to
el-Qaimun, that they might unite with their confederates whom they had summoned
by letter to be present.

CHAPTER
XXVIII.

THE HISTORY OF THE MESSENGER,

AND WHAT CAME OF HIM.

The messenger
executed his orders on the tenth day of the second month of the twenty first
year of the reign of the children of Israil, after their entrance into this
territory: and he arrived on the fifth day (of the week), the morrow being the
day el-Miqra (the Convocation), that is the feast of weeks. And he handed his
letter unto the king, as he was sitting upon his royal throne pronouncing
sentences upon such of them as were worthy of death, and such of them as
deserved to be burned, and such of them as deserved to be stoned, and such of
them as deserved to be imprisoned; for important cases were referred up to him
at the time of the feasts, and then judgment was passed upon these in
accordance with the light of God and the command of His saint. And he (Yush'a)
did not turn towards the messenger until he had concluded his judgments, and
had finished rendering his judicial decisions at the end of the day, then he
took the letter, and read it at his home, and not a single person knew about it
until his feast had passed by, and so the people did rejoice during their
feast; but he himself was distracted in mind. Meanwhile the messenger was
beholding the greatness of the army, and its good qualities, and the
circumstances of the king and his prudent management, and the affairs of his
Creator and His power, and the descending column of fire with its majesty, and
he likewise saw the saint of God ant the terror which hedged him about, the
like of which had never been beheld, or the like of it heard of in preceding
ages. And when the children of Israil had celebrated the feast, the king
gathered together his assembly, and had proclamation made throughout his army,
and sent word to his chief commanders to assemble into their presence; but
placed him in confinement in a certain place so that he might not witness their
agitation or change of countenance. And when the leaders of the people were
assembled, he read unto them the letter of the giants, and said to them:
"Verily, never have I been overtaken by anything similar to this letter; and
though I have waged wars for sixty years, yet never have I heard its like, nor
anything approaching unto it." And when they heard the letter, their color
changed and their heads hung down, and they said, "Never have we heard the like
of this performance, nor have we ever encountered anything similar to it, or
waged war with an army such as this is; but this war is one for God, and for us
and for our children, and for thee, O king, overseer and master; and now manage
us in accordance with the guidance and grace of God, and we will be obedient to
thy supreme authority."

Then he brought
out to them a reply which he had dictated, and he had dictated that which he
had composed in accordance with the light of God- may His name be mighty- and
he said to them: "This I lay before you as a reply that I have written, and as
an address that I have drawn up, and if it seem to you to be the proper thing,
I will send it; but if your opinion be that it should be abandoned, I will
discard it."

CHAPTER
XXIX.

AN ACCOUNT OF THE REPLY SENT TO THE GIANTS.

It began,
saying:

"In the name of
God, the Supreme King, the God of worlds, the Compassionate, the Merciful, the
God of gods and the Lord of lords, the King of kings, the Knower of secrets,
the One resolute in wars, the God of Ibrahim and Ishaq and Yaqub, the Destroyer
of infidels, the Annihilator of tyrants, the Destroyer of the obstinate, the
Extirpator of intriguers, the Collector of the dispersed, the Scatterer of the
confederates, the One who brings the dead to life, the One who puts to death
the living: His hand is above the highest of the highest, and under His
outstretched arms is eternity, the heavens and the earth are in His grasp, the
holy angels in all their numbers and
the whole creation He did create by His omnipotent power, and the spheres and
the heavenly bodies moved under His guardian care, their rapid course He
stopped by His mere word, and put in motion moving bodies by His divine
authority. Of this Lord do I ask assistance, and upon Him do I place my trust,
and in Him do I grow strong, and Him do I fear, and His mercy is a shield unto
me, and unto my children, and He is my sufficiency and excellent Protector.

But now to
proceed to what follows: I am Yush'a, the son of Nun, the mortal and spiritual,
the disciple of Kalimu'l-lah (Moses), a child of Khalilu'l-lah (Abraham); upon
me and my people be peace, mercy and success. But as for you, O ye people of
unbelief and false religion and profligacy and given over unto the curse,
corrupters throughout the land, destroyers of the servants of God, worshippers
of idols, who kneel down unto images, who bow down unto the celestial bodies,
who are subservient unto spirits, who are slaves unto matter; let not the peace
of God rest upon you or upon your people, and may He not make your way
successful or your circumstances prosperous, and may he not have pity upon your
young or feel compassion for your aged, may He make your condition ruinous and
scatter your confederation; and this He will do by the terror of His power and
the omnipotence of Hid will; for He is a hearer and answerer (of Prayer). Ye
have mentioned (may God not let the remembrance of you remain, may He not make
you successful in a single thing, may he not bring to completion anything which
ye have begun, may He not leave any life unto you), that ye are reinforced,
joyful with good news, irresistible in power, and fully with good news,
irresistible in power, and fully able to undertake the expedition towards me,
and engage in battle with me around the place on which I worship my Lord, which
is the Mount of Blessings and the holy spot, even the house of our Lord and the
place of our God. May ye have no life and may that not come to pass, and may ye
not behold my place with your eyes, and may the hallowed plain not be polluted
with your armaments, and may ye never boast that ye have trodden my soil, nor
of even having approached unto my soil, nor of having got into my vicinity
through any way whatever. But now as to your granting a delay; God does not
grant unto you a delay in undertaking the journey until after the expiration of
thirty days, and therefore I will not put off the journey unto you, nor will I
grant you any delay except only for seven days, and then I will make the attack
and with me will be the troops which I will select; and they who have been
tyrannical will then find out with what overthrow they shall be overthrown.
Therefore know for a certainty and consider and understand and be aware, that I
shall bring on the battle between me and you in the place known as el-Qaimun,
and it is verily the place in which ye shall not get away from me, nor depart
from it, nor flee unto another place, but there destroyed by the slaughter of
the sword and put to death by strangling and burned with fire and annihilated
in vengeance; it shall not be unto you, O deluded ones, as ye now boast it
shall. And I do not say as ye say, that they will march with me six hundred
thousand men who did wage war with Greater Misr (Egypt), and did eat the
sacrifices of the Passover, and around whom the angels kept guard, and who
crossed the sea in dryness and journeyed through the wilderness without any
guide, the pillar of fire sheltered them from the cold by night and the pillar
of cloud sheltering them from the heat by day, and whose food was the manna
from heaven during forty years, and for whose sake the bitter water became
sweet, and for whose sake the water brought forth from the rock, and who heard
the voice of the Creator- His mention be honored and His name glorious, and who
beheld the quaking of the mountain at his command, and the destruction of Sihun
and Ug and their people, and who inhabited their cities, and for whose sake the water of the Urdun was stayed until they passed through it, and who fought with Yariha and with the cities which ye well know. I do not boast that there march with me giants, as ye boast; but there march with me twelve thousand young men, who entered Midyan in safety, fought with it and came out safely there from. There is with me no thunderbolt such as ye mention; but with me is the Lord of thunderbolts and the Controller of the blowing winds, yea with me is the One who takes away spirits and who hears the voices of prayer, the Creator of the whole creation and the Distributor of gifts, whose greatness is glorious; He is the God whose creation is all gods and whose servants all kings are --blessed be He and exalted, in His company are three angels of His of whom, one brought the water of the flood upon the world to destroy corrupt transgressors, and another scattered the king of Babil (Babel, Babylon) and his host, and demolished their fortress and changed their languages, and another lifted up his five fingers five kings of cities, even Sadum (Sodom) and its buildings and riches and animals and plants, and rained down upon it sulphur and fire and salt. He who has in His company thousands and myriads of thousands of angels similar unto these; what king then shall boast that he can stand before this King, whose rank and dignity is so great, whose position is so exalted, by whose mighty power the kings were destroyed and in obedience to whom the true believers believe? What army can stand before Him? What giant can march out against Him? What great commander can escape from Him? Unto what place can any flee from Him? Have ye not heard of our poems wherein we say: "There is no power or might except in God, the Exalted, the Great; if it (the power of God) came to the water, it (the water) stood still. The idols heard it and fell down one after another?" Know that ye are the ones are consumed, taken and killed: ye shall not find a place unto which to flee, nor a refuge on which ye may rely; ye are ruined, ye are discomfited, ye are destroyed, yea, your people and your men and yourselves, and ye have made your wives widows and have rendered your children orphans; ye have made your enemies to rejoice, and ye have cut off your purpose before its allotted season and have made weak your power before its time; ye were ungrateful with the Divine mercy, and God took it away from you; ye have been rebellious against the Divine compassion, and God has ceased to bestow it unto you. The earth was broad for you and not narrow for you, either in condition or riches, but now there is no place or locality for you; seeing ye have opposed the One to whom belongs the great and high dominion, and have become subservient unto a decaying image, and your intentions are bent upon the destruction of the holy, favorite people, who are the guardians of the children of the prophets of God, and of His apostles. Who did sware unto them by His Name- mighty and glorious- that He would apportion unto them this territory, and now this Lord- blessed be He and exalted- says unto His people, that He will guard them as a man guards his eye. O ones whose hearts God has obscured and whose understanding He has bewildered and whose spirits He has extinguished and the light of whose eyes He has darkened! Have ye not heard what happened through our friends unto your friends, when our ancestor Ibrahim, el-Khalil- peace be upon him- marched against your friends, and in his company there were only three hundred and eighteen men; yet he did destroy of them five kings, the like of which was never heard of, nor did their fight cease short of Dimashq (Damascus)? Have ye not heard what befell the people of Misr, and what signs and wonders God- may He be exalted- showed, because of their abusive revilings? Have ye not heard how my comrade did kill the Nil with his rod, and crush the sea by his prayer, and stop the water through the reverence and respect which he inspired, and turn back the Divine wrath by his intercession, and cause the Divine compassion to descend by his words, and put to rout armies with his hand, and how the earth swallowed up those who opposed him? Have ye not heard what happened unto us in the wilderness, and what befell Sihun and his kingdom, and Ug and his pride, and Bila'am and his sorcery, and the kings of Midyan and
their host, and the kings of esh-Sham and their pomp? Have ye not heard what
happened unto us at the Urdun, and what happened unto us at the Urdun, and what
happened unto us with the kings who joined in a confederation and assembled
together to attack us? Have ye not heard how I called upon my Lord to prolong
the day, and the day did return after its setting, and the day stood still for
me like as if it had been a whole year? And it will thus stand still for me a
second time during your destruction. I do not boast that I am a giant, or the
disciple of a giant, or the child of a giant. I boast that I am the disciple of
Kalimu'l-lah, the mortal and spiritual; and a child of Khalilu'l-lah, the
foundation of the prophets and the top branch of the pious; I boast in the
myriads of the holy who march around my army. I am no giant, but the Lord of
the giants is with me; and yet my stature from the ground up is five royal
cubits. I do not dress in armor even, and in coats of mail and helmets; but my
clothing is tunics of dark blue and purple and variegated crimson, and the
royal crown is on my head with the name of my Lord inscribed upon the crown. I
ride upon a white colt whose saddle-cloth is of purple and its saddle of pure
gold: these are my distinguishing characteristics and these are my boastings.
Aided by the prophets, surrounded by the holy, the Lord of creation is my armament,
and His angels my triumph, and His omnipotent power my reliance. And He is the
beholder of your affairs as well as the affairs of me and my people. We believe
in no lord but Him, and no king besides Him: and He is our sufficiency and
excellent Protector.

CHAPTER XXX.

THE ACCOUNT OF WHAT HAPPENED BEFORE THE
DEPARTURE

OF THE MESSENGER FROM YUSH'A THE KING.

When the
children of Israil heard this address and this reply, bowing down, they
prostrated themselves before God, and spake, saying: "How adorable is He who
has guided thee! How adorable is He who has enlightened thy heart! How adorable
is He who was illuminated the light of thy intellect! How adorable is He who
has ennobled they soul! How adorable is He who has sanctified thy spirit! How
adorable is He who has ennobled thy soul! How adorable is He! Thou hast
consoled our souls and hast strengthened our hearts; Thou has nerved our loins,
Thou hast lifted up our heads, Thou hast exalted our renown, Thou hast spread
abroad our glory, yea our friends do exalt, for Thou hast destroyed our enemies
and hast annihilated their host. And now we are swift and zealous subjects in
Thy presence, ready to go unto the horizon of the seas and to the abyss of
darkness and unto the burnings of fire. And this is the approval and opinion we
express to our master the king and let him carry it out by transmitting this
letter; for in it lies the destruction of our enemies and their ruin, and the
breaking up of their hearts and their purposes, through the power of God and
his omnipotent might." And the king gave immediate direction that they should
make known to him the list of the enumeration of those who had been chosen from
the army, and that they make proclamation for them to mount at once. And scarce
an hour passed before three hundred men had mounted, every one of whom was
renowned fro manly qualities and skill, chosen men they were, the like of whom
or better rank and file than theirs had ever been seen. And the officers
returned and said unto him: "O our master and our lord, there have assembled
for thee three hundred thousand chosen men, and if thou wert to command that
there should be chosen as many more as they, we would be prompt to do the same,
for in our lists there are other three hundred thousand men, but they are
separated from us, and the mustering of them will be accomplished in the course
of a week." And Yush'a the king answered them saying: "If He would destroy our
enemies with six hundred thousand men, He is able to destroy them with three
hundred thousand men." And he commanded that the messenger should be brought,
for he knew that he was possessed of sagacity; and he-read the letter to the
multitude in his presence. Thereupon he said unto him: "Look at and behold what
I have collected unto me in one single hour, with regard to whom I do not need
to bother myself about their provisions, or look after their condition, and in
three days there will gather unto me a number equal to them, through the power
of God and His omnipotent might; so now make known to thy companions what thou
hast witnessed of the affairs of God- Mighty and Powerful- even the power of
His people. And lo! I am about to march right on the tracks of my letter, with
the help of God and his power and strength."

CHAPTER
XXXI.

AN ACCOUNT OF THE RETURN OF THE MESSENGER,

AND WHAT HE DID WHEN HE REACHED THEM (I.E.
THE ENEMIES).

When the
messenger had heard the king, and his speech, and the reading of the letter and
its words, and perceived the discipline of the army and its staunch condition,
he took the letter and immediately started out on his journey, with head
down-cast and heart rent asunder and color changed and eyes weeping. And when
he arrived at the army of the enemy, he found them assembled together in
el-Qaimun. And when he beheld them he weep with great weeping and cried with a
loud voice, and said to them: "O woe unto me for you, and sad am I for your
sakes. Whither ye marching? Is it unto the sea of darkness? Unto him who does
not listen to a word of yours, nor sends back peace to you? Unto those ye have
no stability or durability or permanency; every affair of theirs is in earnest,
no jesting or secret backbiting exists among them. Therefore give attention
unto the reply to the letter, that ye may know that God is over all things,
powerful, ere I explain unto you what I have witnessed, and inform you of what
I have beheld; for if I should continue for one year explaining and expounding
about Him, I should not make known His substance or make known any of His
attributes."

CHAPTER
XXXII.

THE ACCOUNT OF THE READING OF THE LETTER,

AND WHAT THE ENEMY DID WHEN IT WAS READ.

He then took the
letter and read it unto the company of the kings. Now the inscription written
upon it was:

"To the company
of reprobates, rebels, libertines, infidels: the calumniating, rebellious,
polluted, and cowardly people; the filthy, self-disgraced, whose destruction is
near at hand, and whose ruin is just impending:

"From the
excellent, the faithful, the associates of purity, light, glory, firmness and
victory, and possessed of authority and influence, the celebrated, far-famed,
set-apart, chosen, protected by God, assisted unto victory by His power,
sheltered under His mercy and compassion; and He is their sufficiency, and upon
Him is their reliance."

Upon the reading
of this inscription they wept until their eyes flowed blood, then they opned
the letter, and a man read it in a plaintive voice, while they began beating
their faces and wailing over themselves to greatest excess, until they had finished
its reading. And the letter was not completed before their inwards were
attenuated, and their heads bent down, and their hearts broken, and their tears
poured out and their intellects bewildered; and they were neither able to arise
from their places nor rest in quiet in them, for dementia and perturbation had
seized them. Then they cried out while weeping, and said: "Woe unto us and unto
our children, we have destroyed ourselves, we have brought about the violation
of our women, we have waked up the sleeping lioness, we have stirred up the
crouching lion, we have let loose the elephant that was tied, we have roused
the bull that was tethered." And now their tongues jabbered on in their mouths,
stuttering exceedingly as if tongue-tied, and they neither understood what they
said, nor what was said to them; yea, they were deaf, they were dumfounded,
they were stunned, they were bewildered, the hair on their heads stood on end
and they tore their garments. Then there came unto them the sheikh of the magicians,
and with him was the mother of Shaubak, the son of Hamam, who was skilled in
magic and who worshipped the great luminary and the seven stars, and along with
her was a crowd of the magicians and wizards and conjurers, and these calmed
them, saying unto them: "O ye who turn back! Ye have wrecked your army before
ye have seen the enemy, and ye have killed yourselves before your time; not
thus should the leaders of the army do among the flock, ye have unnerved the
men with fear, ye have slaughtered them without a sword being used. Sit ye down
with us and listen with reason unto what we say, and bring hither the messenger
whom ye sent, and consider what he shall describe unto you." So they brought
the messenger, and he began to describe the king (Yush'a), and the feeling of
awe that he carried away with him, and he described the army tribe by tribe,
and the Divine ordinances which he had witnessed, and the grand condition of
affairs which he had beheld. Then the messenger said to them: "O assembled men,
accept my counsel, and do not yield yourselves unto any other; for I have seen
what ye have not seen, therefore know what shall overtake you by surprise, for
after three days will come the hasty rush and flight, and the abandonment of
our baggage, and the saving of ourselves and our possessions; for, verily, he
(Yush'a) is a magnificent commander, he is not to be held as contemptible and
insignificant; and against this people neither sorcery nor stratagem is
possible. Every god whom ye worship and serve will flee away from before their
God whom they worship. Have ye not heard what happened unto our master and
chief Bila'am?" Thereupon the band of magicians went apart by themselves and
the mother of Shaubak with them, and they agreed in opinion that they would work
out for them his (Yush'a) discomfiture, so as that he should not come unto
them. And they commenced operations and built their altars and offered up their
sacrifices, and they were answered in that which they requested, and they sat
down in order that they night deliver their mandate with power and force. But
God delayed this unto them, according as He willed. Blessed be He and exalted,
for the consummation which He brought about.

CHAPTER
XXXIII.

THE ACCOUNT OF THE SETTING OUT OF YUSH'A

THE KING UPON HIS EXPEDITION.

When Yush'a the
king desired to start out on the journey, he met with the saint of God,
el-'Azar the imam- peace be upon him- and said unto him: "Go forth, invoke a
blessing upon thy people and bless them, and when we have proceeded on our journey
continue repeating it, and do not cease standing before thy Lord humbly
beseeching Him, until thou hearest tidings of us." And el-`Azar, th imam, went
forth to the tabernacle and blessed the people, and invoked a blessing upon
them, and then he proceeded to bid farewell to the king, and to weep, while the
priests invoked upon him safety and success and prosperity and good-fortune.
Then he commanded the Liwanites to make proclamation throughout the army, in
accordance with what our master Musa, the Prophet --the most excellent peace be
upon Him,- had enjoined upon them in the Holy Law at the command of God, where
he says: "When ye go out in battle against your enemies, and see horses and
footmen, and a people more than ye, be not afraid of them; for God thy God is
with thee, which brought thee up out of the land of Misr"- and so on to the end
of the chapter. And this having been executed, at close of the proclamation,
Finahas (Phinehas), the son of the imam- peace be upon him, his cousin sounded
on the two trumpets of clamor, and the congregation of the children of Israil
shouted with one voice, and the angels in heaven and on earth did tremble by
reason of their shout. And having knelt and bowed down, they then mounted and
journeyed forward until they arrived in the vicinity of el-Lejjun.

CHAPTER
XXXIV.

THE ACCOUNT OF WHAT HAPPENED TO THE

CHILDREN OF ISRAIL IN THIS PLACE.

When the
children of Israil arrived at el-Lejjun, before they were aware of it, Yush'a
and those who were with him had got inside of seven walls of iron, and the
device of the magicians against them was consummated, in order that the decree
of God- may He be exalted- might be accomplished, with regard to exalting the
renown of Nabih, the king of the two and a half tribes, who was beyond the
Urdun; for not a thing of this work had been effected, but for the sole purpose
that the renown of Nabih might be glorified, and his name spread abroad. And
one object of this was, that if the giants were put to rout they would cross
over with them, and while they were fatigued, follow hard after them; and it
was in their purpose so (to do). And another object of this was, to show up the
result of the counsel of the deities of the giants; for Finahas alone did blow
on the trumpet and dissolved every perplexing machination which the magicians
had wrought. And another object of it was, that the embarrassment of king
Yush'a might continue until the souls of the giants had become strong and their
hearts elated and they settled down at ease; that the army of Nabih might cross
over east; then would the magic from the west be dissolved, and the army issue
forth and close upon the enemy from all directions, until not one of them
should escape. Now this war was the last war that Yush'a the king witnessed; for
the time of his death had drawn near. And we will recount what happened, so
that even a hearer shall be as if he had been a witness of it; and he will be
astonished at this great stratagem, and will praise Him who is powerful over
all circumstances and spirits. Blessed
and exalted and glorious be He above all that the ignorant heathen mention.
Mighty be his name; and He it is from whom help is to be sought, and in whom
trust is to be placed.

CHAPTER
XXXV.

THE ACCOUNT OF HOW GOD FACILITATED THE
ESCAPE

OF THE CHILDREN OF ISRAIL FROM THE
MAGICIANS.

When Yush'a
beheld what had come to pass unto him, he remained in great perplexity and
exceeding fear, and began to desire of his Lord that a dove might alight upon
him from the doves of Nabih his cousin; and he had not finished expressing his
desire before the dove alighted in the room, and he praised God- Mighty and
Powerful: then he looked at it and knew that deliverance was certain. And he
commenced and wrote a letter unto Nabih, his cousin, which I am about to make
mention of, by the will of God and His assistance.

CHAPTER
XXXVI.

A STATEMENT OF A COPY OF THE LETTER

"I WRITE onto
thee, O my cousin- may God protect thee and take care of thee, while I am sad
of heart, weak in strength, with weeping eyes, humbled in soul, on the very
verge of destruction, and three hundred thousand men along with me; for the
stratagem of the magicians has been accomplished upon us, and I and my people
are imprisoned and perplexed inside seven walls of iron, and in front of us are
thirty six kings in complete joy and universal exultation, while we are in
sadness and weeping and fear thereby. And now such affair as this had not been
effectuated against us, except only that there might be accomplished what God-
may He be exalted- desires with reference to the exaltation of thy renown, and
the spreading abroad of thy authority; and God, God is the One, I my cousin,
Who makes weak and makes strong. And truly thou knowest what covenants and
compacts exist between me and thee, so rise up immediately and do not sleep;
and if thou art asleep, awake: and if thou art awake, run; for I and the
company of thy brethren, who are looking for deliverance from God- exalted be
He- and thee, are imprisoned inside seven walls of Iron at el-Lejjun, and the
host of the enemies are in el-Qaimun: so let not slackness nor rest nor
laziness nor hesitation overtake thee, but outstrip the blowing winds and make
manifest that by which thou shalt be remembered unto the end of the gliding
ages, by the will of God and His assistance." And when Yush'a had finished
folding the letter, the dove did not wait until it had been tied on to its
wings, but snatched it in its bill and flapped its wings and soared aloft.

CHAPTER
XXXVII.

THE ACCOUNT OF NABIH AND WHAT HE DID.

Now Nabih was
sitting upon his judgment throne, his waist girded up and on him a green robe
and a green turban, and he was engaged in looking into the judicial affairs
when the dove threw the note into the room, and he opened it and read it, and his
eyes gushed forth with tears and he cried aloud, at which the court became
agitated. And he himself then cried out at the top of his voice: "Assembly of
my brothers and my cousins and my comrades! Follow me, and reach your brethren;
for they are imprisoned by magic inside seven walls of iron at el-Lejjun.
Assembly of Men! Haste! Haste!!" And they that were around him shouted out with
a mighty shout, the sound of which was heard unto the horizon of heaven and to
the regions of the earth, which were their assigned lands. And now the shout
increased and voices were intermingled, and there mustered immediately, as
though they had been for a long time and period prepared and equipt, six
thousand men whose garments were white and their horses red, and six thousand
men whose garments were red and their horses white, and six thousand men whose
garments were green and their horses black and six thousand men whose garments
were black and their horses piebald; not to mention the various colored and
renowned ones who were many and without number. And the women and children
joined in rendering aid. And there went forth of the men an innumberable
multitude; and Nabih went forth, riding upon a celebrated colt that was spotted
like a leopard and was fleet as the winds, and behind him was his army and he
was saying: "Fire! Fire!! No rest and no repose! And the shout rode up on high,
and a wonderful warning presented itself in the sky, so that the birds dropped
down one after another and fled away from the great wind into the desert, and
wild animals did not remain quiet in their dens, and from these was witnessed
(an omen) the like of which had never been beheld in the past. And when Nabih
drew near to the great meadow, he halted until his army had collected together.
And it came to pass that the mother of Shaubak went up to a lookout she had in
el-Qaumun to worship the great luminary according to her custom, and when she
beheld the luminous star- that is to say Nabih- rising up out of the east, she
made haste to descend unto her son, and she said to him: Lo! A luminous moon is
rising up out of the east, and about him are brilliant stars- meaning Nabih and
his soldiers; and if he be of our enemies, O woe unto thee and woe unto me; but
if he be for our assistance, then it is well with thee and well with me." And
he became enraged at her because she had hastened unto him with woe, and he
killed her- may God have mercy on her. And he put on his armor and took his bow
and arrows studded with pearls and corals and them made proclamation throughout
his army and advanced alone against Nabih; and when he drew near him and beheld
him, he said unto him: "O Nabih, what is the matter with thee that thou
barkest?" And he answered him: "Yes, my name is Nabih, the son of Gil'ad the
son of Makir the son of Manashsheh the son of Yusaf to whom was given the
kingdom of Y'aqub the son of Ishaq the son of Ibrahim who killed the kings of
esh-Sham; and my lord has sent me to anathematize thee and destroy thee, and as
my father killed thy father so will his (my father's) son kill his (thy
father's) son: and now, O thou anathematizes! O thou unclean one! Who art
thou?" And he said to him: "I am Shaubak, the son of Hamam the son of Fut
(Phut), the son of Ham, the son of Nuh whom God did bless at the time he came
out of the ark. Stand for me until I shoot first, and then I next will receive
(thy shoot)." And Nabih said unto him: "Of God I ask assistance, because thou
shalt shoot first and kill first. Let drive, O anathematized, O, unclean one!"
So he (Shaubak) let drive at him with the first arrow: now he was- God curse
him- a man shooting with determination and confidence who never missed the
mark. But Nabih dodged his head, and it passed by him and did not hit him.
Thereupon he shot at him a second arrow; but Nabih lifted himself into the air,
and it passed between him and his saddle. And he shot a third arrow; and he
(Nabih) countered it with his right hand. And Shaubak the son of Hamam began to
desire to flee away, and Nabih said unto him: "Whither dost thou flee, O
anathematized, O unclean one? I have received from thee three witnesses (of thy
skill), now receive of its kind one witness from me: take this from my right
hand which God has blessed- and to Him belongs the mighty power." Then Nabih
shot it, and the arrow rose up to heaven and reversing came down into the head
of the man, and penetrated to his belly and to the belly of his horse, and
penetrated to his belly and to the belly of his horse, and plunder into the
earth to a depth of five royal cubits, which is twelve cubits according to this
cubit, and in that place immediately a fountain gushed forth, which is called
`Ain en-Nushshabeh (the Fountain of the Arrow) unto this time. And when the
children of Israil witnessed this miracle, they shouted out in hinor of God-
Glorious and Mighty- saying: "There is no power or might except in God." And
when Yush'a and they who were imprisoned with him heard them, God made a
revelation unto him, saying: "Speak unto the priests that they sound with the
two trumpets." And when they had done so, the walls crumbled and fell down; and
the army closed in upon the enemies, and the trumpets of the angels were heard
from heaven. And Yush'a said to the day: "Stand still for me," and it stood
still: and to the winds: "Assist me," and they assisted him. And while the
enemies were hurling from the east, the west wind was returning each missile
unto its hurler, and thus was it also from all quarters. And as to the man who
had the thunderbolt with him, when he hurled it, it leaped back upon the
enemies and killed of them one thousand men; and the sword continued doing its
work among the rest of them, until. The horses plunged in blood up to their
nostrils. Then said Yush'a to his people: "This day has annihilated the power
of the confederates and of the allies of the confederates. All the children of
Israil should offer praises and halleluiahs to the King of kings and Lord of
lords, who has rescued them and preserved them, and protected them, and
delivered them, and uprooted their enemies." And the king was offering praise,
and saying: "God is the one who acts as the Hero for us in the wars, God is His
name." And the children of Israil followed him, while all of them were saying:
"Who is like unto Thee, perfect in holiness? O, One who dost inspire terror! O
Revealer of secret things! O Doer of wonders! O One who dost protect His
servants and those who love Him, in every place wherein they dwell!" Now, this
is one of the paragraphs of our master Musa the Prophet- peace be upon him, in
his hymn of praise at the sea. And Yush'a moreover said: "God shall fight for
you, and ye shall hold your peace." And this also is one of the sayings of Musa
the Prophet- peace be upon him. And they lodged on the field of battle and
rested that night; and they ceased not to commemorate God the whole night long,
with hymns of praise and halleluiahs, until the rising of the sun, secure from
any attack, amid great noise and merriment and gladness and booty; now that
their enemies were destroyed and the remembrance of them blotted out. And God
is the Victor, the Protector, the Guardian, and He is our sufficiency and
illustrious Protector.

CHAPTER
XXXVIII.

AN ACCOUNT OF WHAT WAS DONE DURING THE DAYS
OF DIVINE FAVOR.

Now the length
of this period was two hundred and sixty years. And the well ordered
arrangement of the days of Divine favor existed during the days of Jush'a the
king, and after him until the termination of this period; as I am about to
mention and set forth. And they (the children of Israil) continued keeping the
Sabbaths and the solemn assemblies- I mean, the new moons and the feasts, and
from the era of the king they continued giving the land rest, one year in every
seven years; in this year there was neither sowing nor cultivation, but yet every
one had what was needed. And the children of Israil were delivering over to the
Liwanites the tenth of all that came to them, and they possessed of every
seed-sowing and fruit, and animal and other things. And the Liwanite was
delivering over the tenth of this unto the high priest. And the children of
Israil had another tenth, which before God they were disposing of, for
themselves and for the imams and the infirm. And when they planted in the
ground a new plant, its fruit was not eaten, except when in the fourth year the
imam ate it, and then in the fifth it became released and made free to
everyone. And the Hebrew slave who had served seven years was emancipated, and
dominion over him was taken away. And when an Israilite, driven by want, sold
his child and himself, there was always to him a right of ransom, and his
account was settled, with reference to his years of service to come, on a basis
of wages. And if there was not found for the Hebrew slave either a near or
distant relative who would ransom him, he was set free in the year of jubilee;
and so like was it with their lands which had been sold. And there was in every
seven years a division of the land among the tribes, with reference to overplus
and deficiency. And they always had chiefs whose duty it was to write up the
calendars and keep record of the things which were brought to the treasury. And
the firstlings of animals and seeds and fruits were carried unto the minister;
and not a single ram or sheep or ox was sacrificed except upon the altar on the
Blessed Mount, unless it was defective and was of the seven species, such as,
the deer and the roebuck and the buffalo and the gazelle and the antelope and
the giraffe. And they had judges who gave decisions for them, as to the
commands and prohibitions (to be observed) at all times, so that they might
keep them with right observance. And no one of them was able to commit an
abomination, such as infidelity and other things of magic. But that it was
brought to light, and the doer of the shameful thing, before he was aware would
be apprehended, even though he was in the most remote parts of the assigned
lands, for this was revealed by the jewels which were on the minister. And this
minister would make a woman drink of the water of the temple, when her husband
had suspicions against her; and if she had indeed been unfaithful to him and
had become defiled with some one else, he would curse her; for if she was
innocent in this regard, then she would return unharmed; but is she was guilty
she was detected and immediately destroyed. And likewise it was that, no one
did kill an innocent person, but that his murderer was made known by
circumstances which were brought about, and the truth came to light. And there
were transgressions and shortcomings and brutal deeds which the slaves did
without due consideration, these did the minister, the imam, assume upon
himself on every fast day, which is the tenth day of the seventh month wherein
expiation is made for souls and spirits, such as for the raising of leavened bread
during the feast of unleavened bread. And there were orders of the Liwanites,
some of them wrote the Law, and some of them wrote hymns of praise and the
genealogies, and some of them watched over the treasury of the children of
Israil; and some of them had charge over the constant, perpetual burnt
offering, and the continual ceremony in the temple; and some of them had charge
over the anointing ointment, and the aromatic incense, and the perfume of the
sacrifice, and the flour and the oil, and the candlesticks; and some of them
had charge over the vessels of the temple and their arrangement; and the duty
of looking after their condition; and some of them selected the animals (for
sacrifice) out from the doubtful ones; and some of them did the sacrificing;
and some of them sprinkled the blood upon the altar; and others of them did
place in position the victims; yea, every company was organized for its special
official work, and did not leave what had been prescribed unto it. And the
continual burnt offering was offered up before the rising of the sun and after
the going down of the same; and at the time when the blood of the
burnt-offering was shed upon the altar, the priests sounded the trumpet on the
summit of the Blessed Mount, and then the imams sounded in every district, and
it was but the wink of an eye before all the children of Israil knew that the
sacrifices had been offered up on the altar, and they rode up to pray; and the
prayer was accepted, and the blessings were simultaneously bestowed, and Grace
was full and Mercy all embracing; yea, circumstances were well ordered, and
affairs were known and understood through the Divine light and auspicious
favor; for the union between them and their Lord was close. Now this is an
epitome of the whole. And the children of Israil were continually, addressing
and consulting God, who guides with His mercy. And He is our sufficiency and
illustrious Protector.

CHAPTER
XXXIX.

THE HISTORY OF THE DURATION OF THE DAYS OF
DIVINE FAVOR,

UP TO THE TIME OF THE BEGINNING OF ERROR.

YUSH'A the son
of Nun, reigned forty-five years, and at the approach of his death, he
assembled the children of Israil and put them under covenant and bound them to
an obligation that they would carefully keep what the Prophet Musa- peace be
upon him- did, when he bid farewell. And he selected twelve chiefs from the
congregation of the nine and a half tribes, and when he had tested them as to
their knowledge and aptitude for administration, he cast lots over them in the
presence of the congregation of the children of Israil, at Merj el-Baha (Meadow
of Beauty); and the lot of king fell upon a man whose name was Abil, the son of
the brother of Kalab, of the Judaic tribe. And he invested him with the royal
authority and jurisdiction, and placed on him the crown, and had proclamation
made throughout the congregation that they should be obedient to his commands.
And he commanded him to be obedient unto the minister of God, and allow him an
inspection into all his circumstances, and not to carry out a matter before
that he had made it known to him. And Yush'a, the son of Nun- peace be upon
him, died, and they buried him in Kefr Ghueirah: and Kaleb his comrade died,
and they buried him near him. And this
new king entered upon administering the government of the people, and he walked
with them in perfect ways. And the report of the death of Yush'a reached the
king Mab, and he sent and collected troops, and advanced against his territory;
and this king (Abil) mustered his people, and God assisted him to gain the
victory over them, and awe of him fell upon the remainder of his enemies, and
he conquered territories and added them unto the assigned lands. And he reigned
nine years, and then he died. And after him, Tarfi'a of the tribe of Afrim
(Ephraim) was appointed successor and, when he was invested with the kingship,
the king of `Amman (Ammon) marched against him; but God assisted him to gain
the victory over him, and he continued in rule during the period that God had
decreed to him, and then he died. Thereupon after him, up to the end of the
space of time, which has been previously mentioned- and it is two hundred and
sixty years, there were nine kings appointed to the office, who succeeded one
another from all the tribes, and continued in their ruling two hundred and
fifteen years; for Yush'a the son of Nun had reigned for the rest of the years.
And the last of them was Shamsham (Samson) the king, who was unique among them:
no one was seen as handsome as he, and he obtained greater victories over his enemies.
Yet nevertheless, strength, and beauty and success and perfection shall be
adjudged unto those who follow after them in the footsteps of those who have
preceded them, and who act in accordance with their deeds, and offer sacrifices
similar to their sacrifices.

CHAPTER XL.

THE HISTORY OF THE VICEGERENTS OF THE LORD,

AND OF THE MINISTERS OF THE DAYS OF DIVINE
FAVOR,

DURING THE PRECEDING PERIOD THAT HAS BEEN
MENTIONED.

When the death
of el-Azar, the imam- peace be upon him, -drew near, he did as Yush'a the son
of Nun had done, and collected the leaders of the children of Israil, and put
them under a covenant and bound them to an obligation of obedience, and bid
them farewell, and then bid the temple farewell, and worshipped his Lord; and
when he came walking out, the holy odors were fragrant on the borders of his
garments. And having gone to Kefr Ghueirah, he stripped off the holy garments
which were on him, and placed them upon his son Finhas- peace be upon him- and
he died and was buried in Kefr Ghuweirah; and all the children of Israil wept
for him, after the custom of their fathers. And after him his son was
installed, and he did as his father had done. And when his death approached, he
also bound them to a covenant, and offered up sacrifices, and bid farewell; and
having gone to Kefr Ghuweirah, stripped off the holy garments which were on
him, and put them upon one of his offspring who was to succeed him, and then he
died and was buried in that place. And after him there were installed five ministers
for the Lord, and they served Him with acceptable service, and did as they who
had gone before them had done, even up to the period that has been mentioned;
and its days were well managed, adorned with the Light and with celestial and
terrestrial happiness, up to the installment of `Uzi, the last of the
vicegerents of the Lord in the days of Divine favor, and he was a young man.
And the king of that time died, and another king was not appointed. Now the
number of the years of the earth, from the time of Adam up to this time, was
three thousand and fifty-four years. And there was gathered unto them, before
the death of Shasham, a great multitude, so that if it was spread over the
earth it would have filled the world, by reason of the abundance with which God
had blessed them, and multiplied their possessions. But now there came to pass
that which Musa, the Prophet- peace be upon him,- had spoken of in the address
that he delivered; "Y'aqub shall eat, and be satisfied; Israil shall wax fat;"
and let it be looked up to the end of the chapter in that great song. For then
they did go astray from the way which he had prescribed unto them, that they
should keep to and do. And the Omnipotent is our sufficiency; the Most
Glorious, the One who is slow to chastise the rebellious.

CHAPTER XLI.

THE HISTORY OF THE BEGINNING OF ERROR AFTER

THE DEATH OF SHAMSHAM, THE KING OF THAT
TIME.

Now he was the
ruling judge over the children of Israil, and took great revenge upon the
nations, and destroyed a multitude of them. And when they were informed of his
death, they assembled and bound themselves together by oath, and great zeal
took possession of them. And when they read in the books of Bila'am, that these
people could never be destroyed except by unbelief and pollution, they began to
have recourse to devices to obtain a knowledge of how to work magic, and they
did not leave a place, however remote in distance, which was prescribed for
this profession, but that they sent messengers in search of it; and they
obtained there from an ample share of the appearance of miracles, the like of
which dupe the common people. And they sent some of the learned doctors from
among their companions, and with them this knowledge; and they arrived in the
neighborhood of the house of God. Now there was at this time no king
administering the government, nor saint overlooking the holy matters. And the
doctors entered into dealings with a company of the children of Israil who were
people of pride, and expounded unto them the secret doctrine, and instructed
for them one hundred men of the people, and wrought it out through men of the
people, and wrought it out through their agency. And they inaugurated this
audacious procedure and action, on a hill to the south of the Blessed Mount,
and the place, from the sum of their number, received the name el-Miat.
Thereupon they set to building up the place and offering sacrifices to idols,
which effect no profit either in the present or in the future. Then the company
removed, through fear of the children of Israil, to the west of the Blessed
Mount; and on their going, their like followed after them, and they settled in
a village on the slope of a mountain, and the place, from the number of their
company, received the name el-Miatai, and in it they resided a brief time.
Thereupon they removed from it; for they had multiplied in numbers and
increased and branched out, and the place, on account of their great number,
received the name Fer'ata. And God did not manifest His rebuke nor anger, until
the affair of these infidels had reached unto all the leaders of the children
of Israil, throughout all their assigned lands. And when they became careless
and negligent about rising up against them, and had turned aside and become
polluted; for some of them were overcome with cowardice and laziness, and
others of them were engrossed, each one in his own possessions and wealth and
riches and pride, and supposed that poverty would not overtake him though he
might over-ride the world; and others of them were jealous, and the greater
part of their will was bent towards waywardness. And the saints of God were
overcome with blindness and confusion and cowardice; for envy was rife in the
tribe of Finhas, and discord reigned among them. Now when these infamous deeds
and brutal affairs were carried out, the angels shrunk away from them, and the
Creator became angry at them and took away His presence from them, and from the
Blessed Mount; and the light which had shone forth in the temple departed, and
the Divine fire which had not been separated from the offerings upon the two
altars was taken away; and decline was perfected in them, and disaster came
upon them; for their sight was blinded. And we take refuge in God from
misfortune, and of Him- mighty be His name- do we ask assistance.

CHAPTER
XLII.

THE ACCOUNT OF HOW THE BEGINNING OF ERROR

WAS STOPPED AMONG THE PEOPLE.

When it was the
mourning of the second day (of the week), the first (day) of the year 361 of
the reign of Divine favor- which day is known for greatest calamity and
mightiest disaster and long lasting sorrow and wide-spread grief, which is like
unto the day on which our father Adam was expelled from the garden, even the
day in which was announced his death and the death of his seed- Ozi, the imam, the saint of God whose greatness was spoiled and whose glory was ruined and whose holiness was destroyed and whose light was extinguished, passed, in the mourning of this day- the calamities of which have been mentioned- to the temple, and lifted up the veil of the inner holy house, and he beheld none of the signs of Divine favor. And he looked, and lo! dense darkness, and a black cloud spread abroad within the house, and he remained performing alternate service during the third day and the fourth; and when it was the morning of the fifth day, he looked at this darkness, and lo! it had spread and enveloped the foundations of the house; and then he knew that God- Mighty and Powerful- had become angry at them, and had taken away the light of His omnipotence and mercy and compassion from the place and from the children of Israil. And he began to gather up the vestments of the temple and the vessels of gold and silver, which had been from the days of the Prophet- peace be upon him,- and went out from the tabernacle. And God revealed unto him, in the Blessed Mount an open cave, which no one had beheld in that place before that day, and he took all that he found in the temple and placed them in that cave. And when he came out of it he wrote upon its mouth an inscription in his own handwriting, and made a list of what he had placed in it, and distinguished it with signs; them he turned to look again, and could not find neither cave nor sign nor writing. Thereupon he lifted up his voice in weeping and wailing and lamentation, and there gathered unto him the company of the Liwanites, and the twelve chiefs who acted with him, and likewise the seventy wise men, and they made inquiry of him as to his weeping and crying, and he informed them of what had been revealed to him. And when he explained unto them and their people, they rent their garments and beat their faces and bowed down their heads, and assembled their company and began enumerating what things God- Mighty and Powerful- had bountifully bestowed upon them, and what they now beheld of punishment and banishment and sorrow and calamity, and they did say: "Woe unto us and to our children after us, and how great is the exultation of the enemies over our misfortune! How great is the joy of the confederates over thee, O Israil! thy guardian is taken away, and who will now look after thee? Thy prop is taken away, and who will now support thee? Thy king is taken away, and who will now help thee? Thy power is taken away, and who will now strengthen thee? The Compassionate has become angry at thee, and who will now show pity? Signs were shown for thy sake, Misr was devastated for thee, the Divine power appeared in thy behalf, the sea was divided that thou mightest cross, Fir'aum and his people perished that thou mightest be preserved, manna descended for thy sustenance, bitter water became sweet to satisfy thy thirst, the voice of the Creator was heard for thy instruction, the rock brought forth water to test thee, Amlaq was put to route at thy desire,
the Creator let the Divine power dwell round about thee for thy protection, and
His name alighted upon thee that thy enemies might have fear of thee. He placed
the pillar of cloud as a sign of His tender compassion for thee. He closed up
the two mountains of the valley el-Mujib (Arnon), that thou mightest pass over
safely. He destroyed Sihun and Ug, that thou mightest inherit their cities and possessions. He struck with terror the kings of Amman and Mab and Midyan, that
thou mightest plunder their cattle. He stopped the water of the Urdun, that He
might display thy power and make prominent thy glory and exalt thy fame. He
killed the seven tyrant kings, that He might give to thee their land and their
cities, and their kingdoms. He gave over to destruction those who assembled
together for thy slaughter. He extirpated Shaubak the son of Hamam, and those
kings who were assembled with him to slay thee. He commanded the heavens and
the earth to guard thee and protect thee. He removed the calamities of the
skies and stars from thee and from thy county. He surrounded thee with the
greatest prosperity and the largest blessing. He assigned unto thee the most
exalted places, and the most glorious of which is the Gate of Paradise. He gave
unto thee a kingdom in which no one boasteth besides thyself. He bestowed
abundantly upon thee His grace, the like of which was never heard of in former
ages. He assisted thee with His angels, and His omnipotence. He enveloped thee
with His mercy, and surrounded thee with His compassion. He took thee into His
keeping with joy on His part, and took thee under His protection among his own.
But thou hast forsaken His worship, and renounced belief in His name, which
should be exalted, and thou hast worshipped one that has not the power to
remove calamity even from himself. Ye have not regarded those who became
infidel, and your Lord has disregarded you. Thou did'st cover up from him, and
He covered up His face from you. Our master Musa, the Prophet- the most
excellent, peace be upon him- led you aright, but ye did not believe him. He
informed you, but ye hearkened not unto him. He instructed you, but ye obeyed
him not. Yush'a, his disciple, made covenant with you, but ye sported with him.
Whither does your flight tend? Whom will ye find refuge for yourselves? From
whence will ye help for yourselves? Who will rescue you from your enemies? Ye
supposed that your victory resulted from the multitude of men, when, lo, the
victory was the result of good behavior. Where are those who know our leaders?
Where is the one who has pity on our infants? Where is the one who hears our
voices? Where is the one who makes atonement for our sins and transgressions?
Where is the one who makes manifest our power? Where is the one who renders our
glory conspicuous here?" And they now felt remorse where remorse profited them
nothing, while their weeping became great and their lamentations violent.
Thereupon they took vows upon themselves that they would commemorate this
sorrow, on the second and fifth days (of the week) always, until the favor of
God- glorious be His might- should return unto them. And He is the one who
knows when it will return; and we pray Him to remove His anger, and let fall
the veil of His protection over us, through His greatness and compassion. Lo,
He is a hearer and answerer (of prayer).

CHAPTER
XLIII.

THE HISTORY OF THE ERRING MAN WHO WAS
ENVIOUS OF THE DESCENDANT

OF FINHAS THE IMAM- PEACE BE UPON HIM.

Discord had
arisen between the descendant of Finahas (`Ozi) and his cousin Ili (Eli), whose
name being interpreted means; the insidious. This erring man was of the tribe
of Itamar (Ithamar) the brother of el-Azar the imam. Now the right of
administration belonged to the tribe of Finahas, and it was the one which was
offering up the sacrifices upon the brazen altar, and stone altar. And this
man- the insidious- was fifty years old, and being great in riches had obtained
for himself the lordship over the treasure house of the children of Israil; and
he had obtained, through the knowledge of magic, what he had acquired of
riches, proud rank and wealth. And his self-importance being great in his own
estimation, he gathered to himself a company, and said unto them: "I am one to
whom to serve a boy is impossible, and I will not reconcile myself to this, and
I hope that ye will not be content to have me do this." And the company
answered him: "We are under thy command, and under obedience to thee: command
us in whatsoever thou willest." And he put them under covenant that they would
follow him unto the place where they purposed going on the mourning of the
second day (of the week). And he offered up offering on the altar without salt,
as if he was ignorant, and immediately started out on the journey with his
outfit and company, and cattle, and every thing that he possessed, and settled
in Seilun (Shiloh). And he gathered the children of Israil into a schismatical
sect, and held correspondence with their leaders, and said unto them: "Whoever
desires to behold miracles, let him come unto me." And there was collected to
him a multitude in Seilun, and he built for himself a shrine there, and
organized matters for himself in it on the model of the temple, and erected in
it one altar, on which he might sacrifice and offer up offerings. And he had
two sons, who used to gather the women into the temple in the mourning, and lie
with them, and would eat up all that was present of the offerings of wine and
other things. And this man continued diverting the people by magic, for the
space of forty years; for God-exalted, exalted be He; glorious be His might- delayed
this unto him. And there was Shamul (Samuel) of the tribe of Harun, the
Liwanite, the magican and the infidel; for his father had delivered him over to
him (Eli) when he was four years old, saying unto him: "This is a son whom I
have received in fulfillment of a desire, and it occurred suddenly to my mind
that this boy ought to serve in this temple throughout the days of his life."
So the erring man received him, and instructed him, and revealed unto him
hidden things; and he grew to be as potent in the working of magic as he
himself was. And blessed be God who does not punish the rebellious, except
after long delay and showing mercy unto them.

CHAPTER XLIV

THE ACCOUNT OF THE CAUSE OF THE DESTRUCTION
OF THIS

ERRING MAN, AND HIS SONS AND COMPANY.

When the nations
heard of the schism among the children of Israil, there gathered together of
them a multitude of those who were inhabiting Yufa (Joppa) and Ludd (Lod,
Lydda) and Beit Jibril and Ghuzzeh (Gaza) and other places, and they carried
out the plan of making an attack upon the company that was in Seilun. And the
army of the erring man went forth to meet them, but it was overthrown and put
to rout, and there were killed of his companions four thousand men. And the
troops returned to their friends, and said unto him (Eli): "Forsooth the cause
of our route is, that the ark of gold was not with us;" so he delivered unto
them the ark, and sent forth his two sons with them, and the flower of his
army, in place of the first (army). Now they of the nations who had assembled
had arranged an ambush, and upon the salling forth of his army, the army of the
nations closed in upon them, and the sword did its work among them; and the ark
was taken, and the two sons were slain. And one of those that had escaped safe,
stained his garments with their blood, and came to their father, while he was
sitting upon his seat, and said to him: "Disastrous news for thee; for thy two
sons are killed, and my garments are even stained with their blood, and the ark
of gold has been taken, and the sword has annihilated thy people." And when he
heard tidings such as this, he threw himself backwards off his seat, and his
neck was broken and he died. And when his daughter-in-law heard of this
calamity- now she was big with child- the pains of childbirth grew violent in
her, and she died. And so this man received reward for his action in this
world, and he shall also be brought to account in the next. Blessed be He, Whom
no affair escapes, and from nothing is hidden. Blessed be He and exalted.

CHAPTER XLV.

THE HISTORY OF BOKHTONASSUR
(NEBUCHADNEZZAR),

THE KING OF EL-MAUSIL (MOSUL),

WHICH IS FOUND IN THE BOOKS OF THE
CHRONICLES OF HIS DEEDS.

He was one of
the kings of the Persians, who had conquered the countries and subdued the
people, and the kings obeyed him. And he restored the authority od all the
kings of esh-Sham, and they went to the king of el-Quds (Jerusalem), and
entered into agreement with him that they would come under the rule of
Bokhtonassar, and become submissive to his decrees. And they continued so
twelve years; but when it was the thirteenth year, they broke the compact and
revolted, and he pardoned them. And when he warned them, and they were not
affected with fear, he marched against them in the fourteenth year, and destroyed
whomsoever of them he met. And he directed his march toward el-Quds, and
besieged it till he captured it, and he killed in it with great slaughter, and
took its king and put out his eyes and sent him to Beit-A.., and burned all the
buildings and the edifice which Sulaiman (Solomon) the son of Dawid (David) had
constructed. Then he turned aside towards our country- that is this country-
and made proclamation therein, that: "Whosoever was found remaining in it after
seven days, the shedding of his blood would be permissible." Thereupon he took
to goading the people and driving them out unto every country, and brought
people from el-Furs (Persia) and settled them in this country, the home of the
children of Israil, who now got to the most remote parts of the world,
scattered and dispersed throughout the regions east and west. And the word of
the Holy Law came true: "And God shall scatter thee among all people, from the
one end of the earth even unto the other end of the earth." And after a certain
time had passed by, letters were brought back from Persians who were dwelling
in their (the children of Israil's) territory in esh-Sham, regarding the
earth's refusing her crops and fruits; for when the fruit promised well the
destroying blight would waste it. And the letters in regard to this reached the
king, and he had the leaders of the children of Israil brought before him, and
made inquiry of them about this state of affairs, and they said: "The cause of
this is our removal, and the abandonment in it of the service of our Lord; and
we do praise God for its disorder, so that we may return unto it and serve our
Lord upon the Holy Mount, and offer up offerings as He commanded us in His
Book, by the hand of His Prophet--peace be upon him." And the king replied to them: "Go and build the house of thy Lord
and offer up the offerings, and serve your Lord as was your custom, and I will
assist you." And they said to him: "Give unto us a writing by thy own hand unto
all our brethren, who are scattered abroad throughout all the regions; for we
cannot return except we all go together." And the king gave them a writing of
his hand, permitting them to journey to esh-Sham. And they departed from his
presence, glad and rejoicing for what God had kindly bestowed upon them. And
the imam and the king sent letters to every place, saying: "Know that the king-
may God make him powerful- has granted us permission to go up to the holy place
and build it up, and offer up the offerings upon it with the service that is
acceptable. And now it is necessary that ye make haste, you and your harem and
your children and all that ye posses, that we may assemble and go, and carry
out the orders which he has commanded unto us, concerning the service of our
Lord- Mighty and Powerful." And the people all came together, and the offspring
of Yehudah (Judah) said to them: "We will unite all of us and go to el-Quds,
and build it up, and we will be one word and one soul." But the offspring of Harun (Aaron) and Yusaf
(Joseph) said to them: "No, but, on the contrary, we will go up to the Mount of
Blessing, and build up the holy place, and we will be one soul and one word."
And they persisted in the dispute, until it became necessary that they should
come together into the presence of the king. And he decided in favor of them
(the descendents of Aaron and Joseph) after this manner: the children of
Israil, the friends of the Blessed Mount, assembled with the book of Musa, the
Prophet- peace be upon him- and relied upon what it is said in designating the
Blessed Mount, and no place else, as the proper place; and the offspring of
Yehudah assembled, relying upon what certain books written after the days of
Musa, the Prophet- peace be upon him- designated with reference to Beit
el-Muqadda (Jerusalem) being the place. And the books were brought and read in
the presence of the king; and when he had carefully considered this matter, he
saw that the intention of all was the Blessed Mount. But Zorobabil (Zerubbabel)
answered and said unto him: "O king, the book which I have furnishes me with
arguments in favor of Beit el-Muqaddas, and the offering up of offerings
therein; wouldst thou then compel me to go up and offer up offerings upon the
Blessed Mount?" And Sanballat the Liwanite answered him, saying unto the king:
"The books which Zorobabil has are a lie and a fraud. Permit me to throw them
into the fire; and this, my book, if he is able, let him take it and throw it."
And the king gave permission unto Sanballat to throw the books of Zorobabil
into the fire, and he did this, and they were burned up. Thereupon he gave
permission unto Zorobabil to throw the book of Sanballat, and he took it, and
said: "My books are mine alone, but the Holy Book belongs both to him and to
me." And the king answered, saying unto Zorobabil: "I see that thy books are
false; why didst thou abstain from throwing his book?" Thereupon, he
(Zorobabil) feared lest he be put to death, and he took the Law and cast it
into the fire; and it jumped out of it. And he asked permission of him to throw
it in a second time; and it was not affected by the fire in the least.
Thereupon, he humbled himself before the king, beseeching him that he might
throw the book a third time; and he granted him permission, and he took it and
spat upon a paragraph, and cast it into the fire, and the place which had been
spit upon burned, and then it sprang out into the bosom of the king. And the
king immediately became angry at the children of Yehudah, and put to death
immediately of them thirty-six souls of those who were present. But Sanballat,
he and his company, obtained great honor with the king; for the king gave him
gifts and presents and chain necklaces and bracelets, and invested him with the
silk robe of honor, and promoted their leaders, and sent them away with the whole
multitude of Israil who returned from the first exile, and their number was
three hundred thousand men. And thereupon they followed the true religion,
after having been unbelieving; and pursed right guidance, after having wandered
into error. And God accepted them and broke the chains of their captivity,
through the mercy He had for them and the compassion He felt, and the
remembrance He had for the covenant with Ibrahim and Ishaq and Y'aqub- peace be
upon them. And the king sent unto all the Persians who had taken up residence
in their assigned land, and removed them from it to their own country; and the
people (of Israil) entered into their assigned land, which is their holy place.
And they made the sacred apparatus similar unto that which was in the (former)
temple, and they offered up a multitude of offerings; and the earth gave forth
its good things, and returned unto its former beauty and splendor; and with the
carrying out of this act (on God's part) nothing was withheld from them, nor
did he veil to them what of Divine power He was wont to veil to their
ancestors. And to every circumstance there is a cause, and to every fate there
is a final limit. And of God do we ask assistance, because of what He has
benevolently bestowed through His mercy, and upon Him be the trust put.

CHAPTER
XLVI.

THE HISTORY OF EL-ISKANDATE

(ALEXANDER THE GREAT.)

Book of Enlightment (Part I)

Book of
Enlightenment

For the

Instruction

of the Inquirer

By

Jacob, Son of Aaron,

High Priest of the Samaritans,

Nablous, Palestine.

Translated from the Arabic by

Professor A. Ben Kori

Pacific
University, Forest Grove, Oregon.

Edited by

William
E. Barton. D.D.

Pastor
of the First Congregational Church, Oak Park, Ill.

The
Puritan Press

Sublette,
Ill.

1913. The
chapters comprising this book were first

Printed
in BIBLIOTHECA SACRA in 1913, following

Other
important writings by the Samaritan High

Priest.
The courtesy of the editor is

Acknowledged
in their reprinting.

PRESS
OF

THE NEWS PRINTING COMPANY

OBERLIN,
OHIO

````````````````````````

**PREFATORY NOTE.**

This book is printed by the generosity of
Mr. E. K. Warren, an American friend of the Samaritans, and is furnished to the
High Priest in order that its sale may afford a small revenue for the Samaritan
colony. These people are very poor, and tourists who wish to assist in the
maintenance

Of the school
can do so by the purchase of this and other books for sale by them.

The editor desires to ask American tourists
visiting Palestine to make their purchases of Samaritan books as directly as
possible from the priests at Nablous (Shechem). Spurious manuscripts are for
sale by dealers and others. The High Priest guarantees that all copies of the
Samaritan books sold at the Synagogue are correct and entire, and that the
proceeds go to the school.

Throughout many centuries this singular
little sect has continued to live under the shadow of its holy mountain. Some
good purpose, surely, God will yet reveal through their existence. This book,
which is curious and interesting, will assist to a correct understanding of
their life and teaching.

**THE EDITOR.**

**INTRODUCTORY NOTE.**

The following work was prepared, at the
request of the editor, by the Samaritan High Priest, and is designed to answer
the questions which are most frequently asked of the Samaritan priests, both by
strangers and by some of their own communion. He has entitled the book, "Book
of Enlightenment for the Instruction of the Inquirer." It is written in Arabic
in neat manuscript, the quotations from Scripture being in the Samaritan
Hebrew, and written in red ink.

It cannot be pretended that the questions
are in every case those that the average American scholar is most eager to
purpose. But the book as a whole is not only interesting but instructive. It is
a succinct statement of the present tenets of the Samaritans, and a fine
example of their dialect. The attention of scholars is increasing directly to
the Samaritans for the valuable side light which their customs throw on many
questions of Jewish practice. The editor believes that this is a permanently
valuable document.

The questions which the High Priest
undertakes to answer are the following: -

1.
Concerning *the duration of the plagues of Egypt. -* His
answer is, that the whole time covered by the plagues, including the intervals
between them, was two months and a half.

2.
Concerning *the number and classification of the miracles. -*
He counts the number as eleven, holding that the sign of the rod in the hand of
Moses should be counted a sign in itself, in addition to the specific miracles
wrought by it, in the plagues. He classifies the miracles as those wrought by
God alone, those wrought by God through Moses, those wrought through Aaron, and
those in which both Moses and Aaron employed.

3.
Concerning *the origin and significance of the ceremonial
year. -* He holds that the new calendar established at the time of the
Exodus was really the reestablishment of the calendar begun at the creation.

4.
Concerning *the time of the institution of the Passover. -* This
leads him into a full discussion of all that is involved in the Passover, and
incidentally brings in the condemnation of a heretic who taught that the
prohibition of fire which belongs to the Sabbath does not apply to the
Passover. This heretic, who is nameless here, lived in 1753 A.D. But he did not
succeed in gaining converts, even his own wife deserting his teaching; and the
priest offers a prayer for his restoration, though he would appear to have been
long dead.

5.
Concerning *the Passover when the date falls on the Sabbath.
-* The answer is, that, in this case, the sacrifice must take place on
Friday, after sunset. To this answer he appends proof that Mount Gerizim is the
one place where this sacrifice should be offered.

6.
Concerning *the forty years in the wilderness. -* The
answer is, that the ordinances of the Passover, Circumcision, and the Shekinah
were faithfully observed.

7.
Concerning *the fasts of Moses. -* The answer is, that
Moses fasted for three periods of forty days each, and not merely two such
periods.

8.
Concerning *the writing of the Commandments. -* The
answer, is, that the Commandments were written for the sake of verbal accuracy
and permanent preservation, and the greater reverence paid to a certain word of
God, which might have been lost or corrupted if transmitted orally.

9.
Concerning *the revelation of the Torah. --* The answer,
given at great length and with wide variety of proof, is, that the complete
Torah was written in a single roll by the hand of God, and came down to Moses
complete. The apparent exceptions are noted, and the main proposition is
established by seven proofs.

10.
Concerning *the two stone tablets. --* The answer is, that
the first set of two tablets was created by God on the third day of creation.
The inscription was in horizontal lines and in uncial characters. The writing
miraculously disappeared when Moses broke the stones; the breaking of them if
the writing had remained would have been either impossible or a great sin. The
second set Moses hewed out, but God wrote on them. The size was as follows:
length, one and one half cubits; breadth, three fourths of a cubit, combined
thickness, two and one half cubits, completely filling the ark.

11.
Concerning *the tablets of testimony. --* The answer is,
that the stone tablets were called the tablets of testimony because they were a
living testimony and covenant, testifying both the will of God and the promise
of his people.

12.
Concerning *the transcription of the Torah. --* The answer
is, that the written Torah was given to Moses between the two sets of tablets
containing the Commandments, and was copied by Moses and the priests. Whether
the original copy, written directly by God, was ever taken out of the tent,
where Joshua guarded it, is disputed. Some hold that it was exhibited once in
seven years. The two copies made by Moses were all that were commonly seen.

13.
Concerning *the Jordan. --* The answer is, that the Jordan
is the river of Law. There the manna ceased, and the Law became fully
operative.

14.
Concerning *the shining of Moses' face. --* The answer is,
that this phenomenon- the more remarkable because Moses had been fasting for
forty days- was due to the effulgence of the angel Gabriel, who, without the
knowledge of Moses, lent him his own presence and celestial brightness.

15.
Concerning *the water at Rephidim. --* The answer is, that
the smiting of the rock was an authentication of Moses, and a rebuke to those
who complained.

16.
Concerning *the battle with the Amalekites. --* The answer
is, that this was a testimony to the nations of the favor of Jehovah for his
people Israel.

17.
Concerning *the reason for not destroying the Amalekites
earlier. --* In order that Israel might know that its strength was in
Jehovah. In this connection the High Priest goes outside the Torah, and,
quoting from "the book attributed to Joshua," refers to the stopping of the sun
as an event of this campaign. The battle occurred on Friday, he explains, and
the standing of the sun was to preserve the Sabbath unbroken by the battle.

18.
Concerning *the time of Jethro's visit. --* It occurred in
the second year of the Exodus.

19.
Concerning *the sons of Moses. --* They returned with
their mother, and their descendants still live, nomads, but monotheists. In
this connection the High Priest refutes the slander against Moses, that, after
the departure of Zipporah, Moses married a negress. Against the Jews, to whom
the priest attributes this slander, he cries, "May God fight them for this!"
The woman, he says, was none other than Zipporah herself, and the word does not
mean "Black" but "beautiful."

20.
Concerning *the heir of an adulteress. --* The high
priest, who condemns her to death, inherits her property.

21.
Concerning *the face of Laban. --* Jacob read the heart of
Laban in his face, and knew that he was in disfavor. The face reveals the
heart.

22.
Concerning *Oaths. --* The High Priest classifies these,
with some elaboration, into oaths permissible and prohibited; the prohibited
oaths are of three kinds- those of falsehood, conjecture, or triviality; and
the permissible, those that affirm truthfully and reverently.

23.
Concerning *the inheritance of a woman who marries outside
the tribe. --*Her inheritance remains to her heirs within the tribe. It is
forfeited so far as she, her husband, and her children are concerned.

24.
Concerning *the use of rennet. --* The prohibition of
seething a kid in its mother's milk had not been carried, so far as the High
Priest knows, to the point of forbidding the use of the kid's stomach in the
making of cheese. When attention was called to this, however, he investigated
the matter; and while he could find no question of this particular in the
literature of his people, it seemed to him clear that the use of rennet was a
violation of the Law, so he prohibited it, establishing a new precedent. In
this, however, he does not condemn those who preceded him, as what they did in
violation of the Law in this regard was done inadvertently.

25.
Concerning *the abridgment by laymen of the authority of the
priesthood. --* Some laymen having insisted that there should be a group of
lay associates with the priests to pass upon questions where the rights of the
priesthood are involved, the High Priest refutes their claim, showing that the
laity have no right to intermeddle in matters of his character, and
incidentally showing with how great respect the high priest himself ought to be
treated.

The High Priest closes by hurling two
questions at those who oppose him. The first is, that they will explain the
command not to remove the ancient landmark. The second is, that they explain
the command, "Thou shalt love thy neighbor as thyself." With these two arguments-
one against the method, and the other against the spirit, of those who oppose
him- the High Priest closes the book.

William E. Barton.

**THE
BOOK OF ENLIGHTENMENT.**

IN THE NAME OF THE MOST MERCIFUL GOD, IN WHOM IS MY TRUST. At some previous
times, on many occasions, members of my own tribe have asked me questions, the
solution of which was hidden from them. I have answered these inquiries from
time to time in accordance with the best efforts of my weak mind and poor
understanding. I have wished also to record the substance of those answers,
both for safekeeping, and for the benefit of following generations. *I pray
God for his help. Amen.*

Praise be to God, the quintessence of
Unity; the indivisible and eternal;

To him who is far above either mother or
son;

To the forgiver of sins to every on that
repents with purity of conscience;

To him who overlooks shortcomings, and
consoles the disconsolate hearts;

To him who alone is perfect and eternal,
and liable neither to malady nor disease;

He
is eternal and immutable, far above destruction, or any possible damage;

He is the Everlasting, who is too exalted
to be represented either by image or likeness;

And is far above measurement or drawing.

He is described by the most exalted names;

To him belongs the ineffable name "AHIH
ASHR AHIH."

He is the one who hears and beholds all
things.

Verily he hears the flowing of water in the
most parched wilderness,

And sees the black ants in the darkest
recesses of the rock.

There is no God but he;

None but he is worthy to be worshipped.

He is invisible, eternal in his eternity,

And Lord of all the heavens.

Exalted and blessed be his Name!

He is praised in the secret and in the
open;

In the conscience and by the tongue;

Inwardly and outwardly.

He is the only judge,

Who will avenge himself on the rebellious
on the last day.

*Holy be his great name! Amen.*

**I.
THE DURATION OF THE PLAGUES OF EGYPT.**

I have been asked, concerning the
wonders which took place with respect to Pharaoh and his people, How long did
each and all of the plagues last? The answer is as follows: -

As to the period during which the wonders
took place by the hand of our lord, the apostle Moses (upon whom be peace),[1]
while he was in Egypt, it was that of two months and a half.

The first wonder took place in the eleventh
month, and the last took place in the first. It is so affirmed by our
traditions, handed down from father to son, and is so accepted and agreed upon
by the people of Israel.

We believe that the wonder of the staff
that turned into a serpent lasted less than a single day. As to the wonder of
blood, it lasted seven days; for we read: "And seven days were fulfilled after
Jehovah[2]
had smitten the river." The period of the wonder of frogs lasted two days. That
of the plague of lice is not mentioned. Some assert that the plague has
continued on Egypt ever since that day[3].

The plague of flies lasted only one day,
and left them on the day following. The miracle of the destruction of the
cattle lasted only one hour. As to the wonder of the boils with blains, it
lasted a whole week. The miracle with the hail lasted one day; likewise lasted
the plague of locusts. The miracle of darkness lasted three days, as we read:
"For a period of three days no man saw his brother." The period of the killing
of the first-born lasted one single hour. To one who might make the statement
that these periods would not make out the total time of two and one half
months, as previously indicated, the answer is, that there transpired some
intervals of time between one miracle and another. It is asserted that the time
divisions were uniform, and that each was of seven days, including the period
of each miracle and the interval; for, as soon as the miracle of blood ceased,
the Nile let loose on them its frogs, and the whole earth was filled with them.
However, a certain amount of space elapsed after each miracle, that the two
apostles might have time to carry their message to Pharaoh and to receive his
reply thereto, and act accordingly. Thus the whole period of miracles amounted
to two months and a half.

*And God possesses the best knowledge of all
things.*

###### II.      THE
NUMBER AND CLASSIFICATION OF THE MIRACLES.

The next question is concerning the meaning
of the words "Pharaoh shall not listen to you."

The first purpose of this prediction is in
order that the words of God may be confirmed; namely, "Pharaoh shall not listen
to you, and I will produce my power upon the Egyptians." It was God's purpose
that Pharaoh should know and feel, together with his people, these signs and
wonders while he was still hardened in his unbelief.

Secondly, that these miracles might be a
warning to those who should come later on. Otherwise it would have been
possible for God to destroy Pharaoh with his people in the twinkling of an eye.
In fact, God desired by this prediction and his delay to show the greatness of
his apostle and the veracity of his statements; he therefore performed these
astounding wonders through him as a memorial to all the generations, in order
that the one who reads them, and meditates on them, may continue in his
fidelity to him and consider and fear the treacherous unbeliever. He made us
know, therefore, that the unwillingness of Pharaoh to hearken unto his two
messengers resulted in what he said," that my miracles may be multiplied in the
land of Egypt." The genuineness of the mission of these two men was proved; for
we read: "and Moses and Aaron performed all these miracles" (Ex.xi.10). There
exist among the learned men some who claim that these miracles amounted to ten
in number, thus omitting from their reckoning the miracle of the staff which
was turned into a serpent. Some say that the latter is only a sign, and not a
miracle. But those who claim that the number of miracles is ten do
unconsciously prove it to be twenty, for, according to them, the happening of
the miracles is miraculous and its disappearance is also miraculous.

It
is more correct, however, to count them as eleven miracles, for the matter of
the staff was both a sign and a miracle, according to the statement of God:
"Show me a sign," or a miracle (Ex. Vii. 9); for a sign is in itself a miracle.
This statement is proved by the words of God, which have already been quoted
(Ex. xi. 10), which verse includes all the miracles that have transpired. The
same is affirmed by more than one of God's statements, as in the same chapter
and verse, "and God hardened the heart of Pharaoh; he neither hearkened unto
them nor let the people depart from his land."

These miracles include within themselves
many others, the details of which are lengthy and numerous. Here are, however,
some of the principal divisions.

1. The
bringing of the flies, murrain, and the killing of the first-born. These are
the direct doings of God, without the instrumentality of the two apostles. It
must be understood, however, that the message which accompanied these wonders
was delivered by Moses, who, with his brother, knew about them.

2. Those which were done by God by the hand of
Moses alone, while Aaron had simply to notify Pharaoh with the words of his
brother. They are the hail, the locusts, and the darkness. These were done
simply by Moses, and Aaron had only in the intercession which accompanied them.

3. These
which God performed by the hand of Aaron, while Moses had only to give command.
They are the turning of the staff into a serpent, the miracle of frogs, and
that of lice.

4. Those
in which both brothers took part. They are the turning of water into blood, and
the boils.

But the real agent of all was indeed God
(who is highly exalted). He only used these two apostles to prove the
truthfulness of their message, and to show forth their high character and
standing, and that the rest of the world might know, as we have already stated.
The line found in Ex. Xi. 9 does simply indicate to us that there were
performed ten wonders on Pharaoh; and that, in spite of their bitterness and
hardship, in spite of the tortures which he suffered therefrom, he did not let
the children of Israel depart from his land except after the killing of the
first-born, which wonder makes the eleventh. Compare Ex. Vii. 3: "And I will .
. . . multiply my signs and my wonders in the land of Egypt. But Pharaoh will
not hearken unto you until I lay my hand on Egypt, and bring out my hosts, my
people the children of Israel, from the land of Egypt." The laying of his hand
does not refer to the killing of the first-born: "And I will stretch forth my
hand, and smite Egypt with all my wonders which I shall perform in the midst of
it. Thereupon he shall let you depart" (Ex. Iii. 20). This verse refers to the
performance of all the wonders. *And to God belongs the best knowledge.*

**III.
THE ORIGIN AND SIGNIFICANCE OF THE CEREMONIAL YEAR.**

I have been asked, concerning the passage
"This month shall be to you the beginning of months" (Ex. Xii.2), Did the
Israelites know, previous to this statement, that this month was the first
month of their year, or did they begin so to look on it afterwards? The
following is in answer. *And my
success comes from God.*

Yes; they knew it as the first month from
ancient times; for, in the account of the deluge (Gen. viii. 13), we read: "In
the six hundredth and first year and the first month, on the first day of the
month," etc. The same mention is given in Ex. xii. 2, in order that the noble
and exalted nature of the month might be shown, and that we might know that the
delivery of the children of Israel from Egypt's bondage took place thereon.
There is, however, a stronger reason. It is called the first month of the year,
that we may thereby find with exactness the various times of the year which we
are commanded to observe, and as such they are called the days of fulfillment
of righteousness. During the same, on well-known periods we have our festival
days. Compare the reference given in Ex. Xii. 3, "Speak to the congregation of
Israel, saying, that on the tenth of this month, they shall take for themselves
each a sheep," etc. Read as far as the sixth verse, wherein it is said, "and it
shall be kept by you until the fourteenth of this month." From these references
we conclude that this month was the first, and with it the year begins; that on
the tenth day of the same month sacrificial offerings are to be chosen and kept
till the close of the fourteenth day. The sacrifices should take place on the
evening of the night of the fifteenth of the month. Beginning with that day up
to the twenty-first, unleavened bread must be eaten for seven days; and that
day, which is the twenty-first, must be spent in the service of God. In this
manner the arrangement of festival days was made out, each according to his
time and month, as their order is given in the Book of the Law; and that is why
the month is called the first.

As to the command that the celebration of
the Passover on its proper times should take place to the end of generations,
it is because the offering of Passover during the days of Darkness are
equivalent to those of the entire year. They are equivalent to the peace
offerings. To continue to celebrate the same will lead us to the days of the
appearance of God's Pleasure and the coming of the second prophet. The mystery
which affirms God's Pleasure, falling as it does in this month, will doubtless
be approved to us that the return of God's Pleasure will be during the same
month, namely, the first. As to the command of God in reference to the
celebration of the Passover in its time, one is referred to Ex. Xii. 17: "Ye
shall observe and fulfill this day in your generations as an eternal ordinance";
"Ye shall keep this command as an eternal ordinance to thee and to thy
children" (ver. 24). Again: "Thou shalt keep this ordinance in its time from
year to year" (Ex. Xiii. 10). Compare also Deut. xvi. 1: "Keep the month of
Abib." Thus it appears that the month of Abib is the first month, corresponding
to April. The keeping of this month is simply for giving praise and tanks to
God for having saved them from the servitude of the Egyptians. They should also
continue to mention the reason for God's action in bringing them out of Egypt.
See, therefore, Deut. xvi. 12: "and remember also that thou wert a slave in the
land of Egypt." As to the usefulness of celebrating this ordinance from year to
year as the ages pass, it consists in blotting out the sins of each year as
long it is kept on the first month, which is April, when occur the return of
God's Pleasure and the reappearance and reestablishment of the Shekinah on
Mount Gerizim. As to the time and place, both are proved by the word of God.
The Shekinah was established in the wilderness by Moses on the first month, and
when our lord Joshua (upon whom be peace) set it up on Mount Gerizim, it was on
the first month. Its return will be by the will of God on the first month. And
that is the reason why God commanded and declared the keeping of its season. As
to the place, it shall be in the chosen place, the place whose selection was
revealed after their entrance into the Holy Land. No other place shall be
substituted for it; only in it and within its boundaries. In proof of the same,
compare Deut. xvi. 5: "It shall not be lawful unto me to sacrifice the Passover
within any of the towns, " etc. and: "But it must be in the place which the
Lord thy God has chosen that his name may dwell there. There shalt thou sacrifice
the Passover in the evening at sunset," etc. This place is Mount Gerizim. *And
God knows all things.*

**IV.
THE TIME OF THE INSTITUTION OF THE PASSOVER.**

Were the apostles Moses and Aaron given the ordinance of the Passover,
and the manner of its performance, on the first day of the first month, or on
some other of its days previous to the fourteenth?

There is a variety of opinions given by the
learned men. Some claim that the probability is that the command was given on
the first of the month, with the provision that on the tenth they should choose
the offerings and keep them under surveillance until the evening of the
fourteenth. During these days the offerings would have been washed daily, and
cleansed and purified from all the blemishes and forms of animal filth until
the Egyptians were assured that Israel was ready to offer them to his God.
Their intention was revealed during this period of four days, and the Egyptians
could not pretend that the Israelites had sacrificed their offerings in a
concealed manner. There are others who claim that the command was given by God
only on the fourteenth of April, on the day known as Alfajool. In proof of the
same compare Ex. xi. 4: "In the midst of the night I will go out into the midst
of the land of Egypt." Pharaoh, who realized that every threatening made him by
the apostle Moses (upon whom be peace) would be fulfilled, placed guards around
his own first-born prince, lest he should perish with the first-born of the
Egyptians. Naturally he commanded them to watch over his son without
remittance, and not to sleep throughout the whole night. The guards were
probably men of trust, famous for their courage and daring, and they obeyed the
command of Pharaoh with all diligence. While they were in the most careful act of
watchfulness over the first-born of Pharaoh, behold the latter was dead in the
midst of them, while they were around him and without having noticed any one
entering among them. These words belong to the high priest Merkah (may God's
pleasure be upon him). Amen.

Now if any one should say that, if God's
command was given on the fourteenth of the month, he would not have said, also,
"on the tenth of this month," in reply to this question it must be said that
the words of God here form a part of the ordinance of the Passover, and they
were a command to those of the coming generations, for he said also: "That
which remaineth of it until mourning shall be burned in fire" (Ex. xii. 10);
while they did not remain in Egypt, but rather got up early and left in all
haste.

Now the reconciliation of this command of
the Passover in a year when it shall fall on the Sabbath will be given in its
time, if God will help.

The learned elder, of blessed memory,
Ishmael Arrabjee, mentioned in his book named "Hitoroth,"- that is to say,
Legislation, - informs us that the command of the Lord to the two apostles took
place on the day known to us as the day of Alfajool, while they were still in
Egypt on the night of the Passover.

Thus our learned men differ. *And God
possesses the best knowledge.*

This book became extinct in the twelfth
century, because none took care of it in those days. Part of it is still with
the writer, and another part with some of the Samaritan people. If God will
grant me the required years I shall gather what can be found according to my
ability. It contains Toroot and Mosoot, and possesses some fine
interpretations. These words belong to my uncle, the generous and literary
sheik Shamsu- Deen Sadkah. May God grant him forgiveness; for it is a very interesting
book. *And the knowledge of the unknown belongs to God.*

*Remarks concerning the Ordinance of the Passover.*

Our people who swell in the villages and
countries which are more or less remote from the Chosen Place used to sacrifice
the offerings of the Passover where they lived. We know also, from verified
reports, that in those days a party that belonged to the Chosen Place used to
burn large fires upon the top of Mount Gerizim, that those living in the
adjacent countries, such as Askelon, and Caesarea, and other towns, might see
the same and act accordingly. Those who came and sacrificed in the Chosen Place
were permitted to sacrifice either sheep or oxen, but those who sacrificed in
other places were not permitted to sacrifice, except sheep. But in our
generation, and ion the past ones beginning from a period of three hundred
years ago. It has been agreed that offerings shall be made nowhere except on
the Chosen Place, or if the mountain itself should ever become impossible, then
on its slope or in places as near to it as practicable.

This is to harmonize with the saying of God
in Deut. xvi. 5: "It shall not be lawful unto thee to sacrifice the Passover
within any of thy gates, [that is, in towns,] which the Lord they God has given
thee, but only in the Place which the Lord thy God has chosen, that his name
might dwell therein. There shalt thou sacrifice the Passover."

Again, the custom has not varied from
ancient times until the present (that is, from the period of two hundred years
ago until now), that only sheep, and none else, shall be used for sacrifices.
In our days it has been agreed to choose only sheep of white color, because
that is the color of the best and the noblest of the sheep. He who lives in any
other place beyond the boundaries of the Chosen Place must hasten to the Chosen
Place, and there sacrifice the Passover. Should he be late in coming without
having any legal cause to delay him, he commits a great sin, and becomes liable
to what God ordered in Num. ix. 13: "If a man be clean, and does not make a
journey, and has failed to sacrifice the Passover, that soul shall be cut off
from among the people; for he has not sacrificed to God in season. That man
shall bear his own sins." If a man asks, How can a man bear his own sins if he
has been cut off from his own people? And, Did he not pay for his sins by
having been killed? The answer is, that since his action was intentional, his
sins will be counted against him till the day of vengeance, when, in the day of
judgment and account, he shall be compelled to render an account of his sins
and shall be punished for them. His killing became necessary both because he
has offended his Lord, and also in order that others in this world may be led
to consider and not transgress likewise.

Questions of this character are numerous in
the Law. Among the conditions of the Passover is that the sacrifices shall be
chosen on the tenth of the month and kept with diligence until the time of
their offering, according to the command of God in Ex. xii. 3, etc.: "On the
tenth of this month they shall take for themselves every man a lamb according
to the houses of their fathers, a lamb for every house; and if the house be too
small for a lamb, the family shall join in company with its neighbor who lives
nearest to his house according to the numbers of souls," etc., to the line
where it is said, "the same shall be kept until the fourteenth day of the
month." During these five days the sacrifices must be examined, and the
condition of the animals found out, lest they have some of the objections to
disqualify them, such as blisters, which is characteristic of the sheep, or a
redness of eye, or a possibly fatal disease. Their hoofs must be cleansed;
especially those parts which grow within the hoofs, for they are liable to much
dirt, and whatever defects they may be found to possess disqualify them from
being sacrificed. A sheep is particularly disqualified by such a blemish as a
break in the leg or defect in sight. All their members should be cleansed from
dirt; for they tread upon the defiled things while walking in the streets and
highways. Occasionally there grow between their hoofs diseased parts which
disqualify them.

Every Israelite must be taxed according to
his share with the cost of those sacrifices to fulfill the command of the Lord,
"According to their souls' price"; and this command includes all, the man and
the woman and the child. Any one who is not taxed, and does not pay out of his
own material substance, cannot have sacrifices. But he who is too poor, and
does not possess anything in this world, may serve in the preparation of the
sacrifices, and substitute his labor for money, and thus make up what he would
have been taxed as his share. And if a man lives with a family, and has always
been looked upon as a member of it, he may pay the taxes that will cover all
its members, whether they be wife, child, or servants, in accordance with the
words of God found in Ex. xii. 4: "If the house, however, has no one to pay the
full price, it may join with its nearest neighbor, and the price be divided in
accordance with the number of those who partake of the sacrifice." This, of
course, was in the days of the large growth and multitude of the Israelites,
but when their conditions changed for the worse, and their number decreased
exceedingly, a number of them, large or small, would agree and undertake to
procure their sacrifices as they saw fit. But nowadays, on account of our small
number, we make a common fund of the little we possess. We all gather together into
one company and have one furnace, and this has been done for nearly one hundred
and twenty-five years. This we do because of our weakness and ill prosperity,
and on account of the days of darkness. It is not permissible for any one to
sacrifice except with his own relations. Of course the married woman, wherever
she is, will sacrifice with her husband and will eat with him.

Among other ordinances is one that, on the
fourteenth day, all the people of Israel should cleanse their houses and
dwelling places, and clear them out entirely of leaven, according to Ex. xxiii.
18: "Do not offer thy sacrifices with leavened bread, and let no fat of the
Passover remain until morning." Therefore, the people of Israel agreed not to
eat leavened bread on that day. Moreover, in order that any leaven previously
eaten may have been digested thoroughly in the body, they eat not leavened
bread on the fourteenth, lest they violate the words of the Lord by eating it
for eight days. Compare Ex. xii. 18: "By an ordinance forever ye shall eat
unleavened bread in the first month on the fourteenth day at even until the
twenty-first at even." According to this command, seven days only must be
completed.

Another condition is, that none of the
people of Israel should offer sacrifices unless he be pure in body, void of all
defilements and their causes. He must not have the least reason of being
defiled.

Another condition is, that the whole people
should gather together, according to Ex. xii. 6: "And the whole company of the
children of Israel should kill it at evening, " that they all may witness the
offerings of God, and all may remember his favors upon them and upon their
forefathers, and the signs and wonders which he performed for them, their
delivery from servitude.

This remembrance is necessary/ Compare Ex.
xii. 14: "It shall be a memorial unto you this day." Compare also what Moses
said, "Remember also this day" (Ex. xiii. 3). Much can be said in reference to
these commands.

During the celebration of the Passover the
people must indulge greatly in praises, in exultations and glorifications, and
must not cease doing so throughout the whole night; for it is called the Night
of God. Compare, with others, Ex. xii, 42: "This night belongs to God; it shall
be kept by the children of Israel in all their generations."

Another condition is, that the offering
should be sacrifices at evening, not before and not after. It must be done as
the sun goes under, that it may have a well-defined demarcation. As to our
custom when the Passover falls on the Sabbath, it will be explained later on,
by God's Word.

Another condition is, that the sacrifice
which is offered must be examined internally, lest it may have broken bones, or
weak lungs, or any internal disease.

Another condition is, that all its fat,
including the two kidneys, must be taken away, for if any of these remain with
it it cannot be offered. The right shoulder, together with the fat, must be
removed, before it can be broiled with the meat.

Another condition is, that it must be
broiled thoroughly in fire. There is no question about the verse in Deut. xvi.
7. It does not imply that the meat should be cooked with water, for the command
has already been given that it should not be eaten raw or cooked with water."

Another condition is, that it must be
salted according to the common taste. It must not be eaten without salt.
Compare Lev. ii. 13: With all thine oblations thou shalt offer salt."

Another condition is, that it must be eaten
in the middle of the night, and all those who partake of it must do so in the
guise of men who are about to go on a journey and are prepared to travel. They
must be girded in the middle; must have their leather shoes on their feet, and
their staves in their hands, according to Ex. xii. 11: "Thus shall ye eat it.
Your loins must be girded, your sandals must be on your feet and your staves in
your hands." In other words, in eating it the triumph and joy of the Exodus may
be celebrated, for it is a Passover and a salvation from the oppression in
which our forefathers found themselves: "Ye shall eat it greedily, for it is a
Passover to God." Thus they would remember the departure of the forefathers
from Egypt. They ate it while on the point of departure, and they ate it with
greediness, on account of the anxiety caused by the impending journey: "For
haste hast thou left Egypt: that thou mayest remember thy departure out of the
land of Egypt all the days of thy life" (Deut. xvi. 3).

Another condition is, that it must be eaten
with unleavened bread and bitter herbs. As to the eating of it with unleavened
bread, it is to remind them of the state of oppression and poverty and
difficulty in which they were while in Egypt; for unleavened bread was called,
in another place, *lehem eneh*, that is, "the bread of the poor" For often
the poor, and those on the point of a long journey on account of their poverty,
haste or hunger, would take the flour, and knead it and bake it all at once,
and eat it in haste without waiting for it to be leavened. The traveler may do
likewise from his haste or the anxiety which he feels. He may become impatient
should he wait until it becomes leavened. *But God possess the best
knowledge.*

As to the eating of bitter herbs, it is
that they may remember also the bitter lives which their forefathers lived, the
oppressive servitude and the excessive tasks with which they were cumbered. As
to the making of unleavened bread, it must be done with all carefulness lest
any foreign matter be mixed with it. It must be selected from the whole amount
of wheat chosen for the season. It must be cleansed, especially at its grinding
at the mill; it must not be gathered up out of the wheat which has been
threshed by the oxen, for while they are drawing the threshing instrument they
might defile it by their urine and dung. Compare Lev. xxii. 25: "Neither from
the hand of a foreigner shall ye offer the bread of your God of any of these,
because their corruption is in them; there is a blemish in them; they shall not
be accepted for you." Now if there is no wheat of which the conditioned portion
can be taken; if there be no Israelitish farmers from whom the required amount
can be taken, ears of wheat must be picked at the time of harvest and preserved
until it can be prepared for the making of unleavened bread.

Another condition is, that the lamb must be
roasted entirely as a whole, with its head and its legs, without any part being
cut off, except the right shoulder, which is removed that the same may be eaten
afterward, being the property of the priests, the sons of Levi. Compare Ex.
xii. 9: "Its head with its legs and the inwards thereof."

Another condition is, that it must not be
taken out from the place where it is cooked; it must not be taken from one
place to another: "Thou shalt not carry forth aught of the flesh `brought out
of the house'" (Ex. xii. 46), lest it may undergo some disqualification, or
lest it may be changed. No bone of it shall be broken. "Neither shall ye break
the bones thereof."

Another condition is, that no foreigner
shall touch it, and no foreigner shall eat of it except him who possess the
religion of Israel and has been circumcised, he may eat of it; he may sacrifice
it as any of the Israelites, according to Ex. xii. 44: "But every man's servant
who is bought for money, when thou hast circumcised him, then shall he eat
thereof."

Now as to strangers, our Law says (in the
same chapter, ver. 48): "When a stranger shall sojourn with thee and will keep
the Passover of Jehovah, if he be a male, let him be circumcised; then he shall
be as one born in the land." This statement includes any one, whether he be
stranger or not, who has taken up this religion and introduced himself under
the ordinances of the of the Law. He who does that, let it be announced to him
that his standing before God and in the house of the Lord is like the standing
of the Israelite. For he said in the same chapter, "He shall be like a native
in the land, for he has submitted himself and restrained his passions unto the
will of God. Let him therefore be fruitful."

Another condition is, that its fat must be
burned, and whatever fatness may be found in the head and in the shoulder, and
whatever may remain of the flesh and bones and members, without leaving a
particle of it, in accordance with the command of God in Ex. xii. 10: "leave
nothing of it until the morning."

Every Israelite must cease working, that he
may have a part in the offering of the sacrifice. The least work must not be
done, and he who excludes the preparation of food in general, claiming that it
can be done on the day of the Passover, he has surely ignored the word of God,
for if any work were intended besides that of Passover the word "only" or
"singly" would not have been employed. For this work does surely refer to the
Passover only, and therefore the taking part in the Passover is the only thing
that can be done at the prescribed time, in accordance with the command of God.
If, however, the objector of these explanations would suggest that God, in
saying "for every soul," meant that whatever may be eaten may be prepared on
the day of the Passover, but must not be eaten except by the Israelite who is
pure, the answer is, that God had this command only for the children of Israel,
and if he had simply said, "Whatever may be eaten by every soul may be
prepared," we might be convinced. But since he added a conditional word, which
is *ibdo,* namely, "only" or "singly," and concluded his saying by the
word *ikm*, that is, "to you," it follows that he meant the Passover, and
that they alone were responsible for its observance. *And to God belongs the
highest wisdom.*

If, however, some one may say that the
preparation of the is simply limited to a day, but not the preparation of other
food God meant for two days, namely, that day of the Passover and the day of
the Feast of Unleavened Bread, he is surely mistaken; for the saying of Jehovah
referred only to the day of the Passover. Yes, God said that the least doing
must not be done in them, namely, in those two days, but he made an additional remark
in Ex. xii.16, which surely refers to the Passover only. The duty of every
Israelite should be to be diligent and watchful lest something disqualifying
might happen to his sacrifice.

Another condition is, that early in the
morning the whole host shall rise and depart to their places and homes. Compare
Deut. xvi. 7: "Then in the mourning go to and leave for thy tents." The duty of
every Israelite is, that he should make known the joy of the Passover in his
home, and should bless God for the salvation of his home, and should bless God
for salvation of his forefathers from their enemies; and for the standing, the
high standing which is only his; and for the help by which he has been enabled
to fulfill his Passover duty, especially in the days of darkness; for the
absence of harm done by his enemies; and for the liberty given him in preparing
his sacrifice. Such things must be attributed to God's mercy and favor, and
should be looked upon as the best guide to submission to this will. It is
indeed a marvelous thing that, during the observance of the ordinance, none
thinks of harming the Israelite, whether it be his body or his property. It is
in assurance of the fulfillment of God's saying in Ex. xxxiv. 24: "No man shall
desire thy land when thou goest up to appear before the Lord thy God." Let the
Israelite watch over this holy day and cease from all works, in accordance with
Ex. xii. 16: "And the first day there shall be to you a holy convocation, and
on the seventh day a holy convocation; no manner of work shall be done in
them." This command is, of course, to include the Passover and the seventh day,
which is the first of unleavened bread, "Save that which every man may eat,
that alone may be done of you." This exception is made, referring to Passover sacrifice
and its preparation; and whatever may be needed to attend to the same is
allowable. No other labor is permissible, and the Jewish people are in error in
their claim, for they have taken this verse as intended for every feast in
which they allow the cooking of all kinds of food. They have abandoned the
ordinance, and perform things which are no mentioned in the holy Torah. They
perform, however, the feast of unleavened bread, but only in part. The Gentiles
claim that the Jews used blood, human blood, in their unleavened bread, which
is, I believe, incorrect, and the report of a slaughter, for blood is a
defiling thing with them as it is with us. *And to God belongs the best
wisdom.*

But as to the ordinance of the Passover,
the Jews have entirely neglected it, although it is an ordinance given to all
generations forever. Compare Ex. xii. 17: "Ye shall keep this ordinance, for on
this very day I have brought your hosts out of the land of Egypt. Ye shall
observe and fulfill this day throughout your generations." Let the reader
answer, What other day than on the day of Passover did God bring the children
of Israel out of Egypt? And there can be no greater testimony of this fact than
this line in Ex. xii. 17: "Ye shall observe this ordinance."

It is plain enough that the words above
refer to the Passover, and that all works on that day are unlawful, with the
exception of the work which concerns the preparation of the Passover. For the
command as to the prohibition of work on these two days was given before that
of the Sabbath; and as the praiseworthy and highly exalted God wished to
arrange for the rest of the annual feasts, he began with the commands
concerning the feast of the Passover and ended with that of the eighth feast.
He informed us that the standing of these feasts is as high as that of the
Sabbath; for he often implied the Sabbath in mentioning the other feast days.
Compare Lev. xxiii. 2: "The festival days of the Lord, ye shall call
convocations of holiness, these are festival days." Such saying includes both
the festival days and the Sabbath, for he has coupled the Sabbath with the
festival days: "Six days shalt thou do work, but on the Sabbath there is a
complete cessation of labor, a holy convocation. The least work ye shall not
do; it is a rest day in your dwellings." The he began mentioning the festival
days in their order, and in the same manner the Sabbath; and as the Sabbath was
devoted to God, likewise the rest of the festival days are devoted to him.
Compare Lev. xxiii. 4: "These are the festival of the Lord which ye shall call
out in their seasons." Such a line is comprehensive, and the standing of the
one festival is of equal importance.

*The Condemnation of a Heresy as to the Use of Fire.*

What is wonderful in short-sighted and ignorant
people who know little of the fullest import of the holy law is, that they
claim that the feast of the Passover has nothing to do with the Sabbath, and
does not have the obligations of the Sabbath. Thus one Israelite living outside
of our own town in the year 1171 of the Hegira[4]
did adopt a disgusting custom, and resolved upon making fire in his home during
the festival days, claiming that fire is prohibited only on the Sabbath; as if,
according to this theory, joy cannot be obtained except by making fire! Such
persons are indeed ignorant; for, if joy is not obtained except through fire,
the Sabbath had been worthier, in which the prohibition of fire is commanded.
These words are taken from the learned sheik Mosallam Almoyan Addanafy, who
erred therein, for the man who has given birth to such a deed is well nigh
losing his religion. The reason for prohibiting the making of fire, on this, as
on other festival days, is, that work need not be necessary. There is no
exception which permits the making of fire in their homes. And that is why the
revelation concerning the prohibition of fire was brought down just about the
time the revelation concerning the building of the Shekinah was brought down.
Before the apostle Moses (upon whom be peace) had given the tabernacle
revelation, he gathered the whole people, and made them acquainted with the
command of God concerning the keeping of the Sabbath and the prohibition of
fire making. Compare Ex. xxxv. 3: "Do not make any fire in all your dwellings
on the day of the Sabbath." We know well what is meant by the word "day,"
namely, "from sunset to sunset." Compare Gen. i, 15; also Lev. xxiii. 32: "From
sunset to sunset ye shall cease from work." Thus we know that by "day" we
understand twenty-four hours, without paying attention to those who claim that
the meaning of the "day" her is intended to imply only the period from sunrise
to sunset, and excludes the night. After that revelation the apostle gave them
the instruction concerning the building of the tabernacle. His insistence upon
the total abstinence from making fire on it should be observed. The man who
took upon himself the license of making fire upon the festival day was induced
by his action to commit greater offenses; for, as I have read that this same
heretic prepared on the festival day coffee for himself and drank it; he also
smoked tobacco, and as this commodity brought about one of the principal
confessions, he committed a great offense and transgresses the command of the
Lord concerning all festival days: "Ye shall not do any work" (Lev. xxiii. 3).
The action of that man caused them to do exactly what might defile him; for on
the festival days he visited, and sat in conversation with, people of lewd
character in cafes and the like, and associated with people who differed with
him in religion. Like *Haggoyim* [the Gentiles] and others, instead of
spending the day in the worship of God, he spent it in idleness, and in
whatever might change and degrade the character of the day. He made himself
like the Jews, who may justly be called by the aforesaid name for their deeds.
All this was contrary to the sayings of God (whose Name is exalted) that on
such days fulfillment of righteousness must be done. On such days our duties
must be holy and pure; we must avoid al things that may reflect upon the day,
and all defilements or anything that may have their shadows. We must be
occupied in the worship of the exalted God, in reading his law and the like,
which includes prayer, reading of appropriate portions, etc. This ignorant man,
however, instead of sanctifying the day, defiled it. The elements of purity
cannot be harmonized with those of impurity. Let it be known, therefore, that
God (to whom be praise) prohibited us from doing any work on such days as are
devoted to him, that he may fulfill righteousness on them by doing whatever is
pure and holy, and by avoiding whatever may desecrate and defile us, that we
who keep them may justly fulfill his sayings, "Ye shall be sanctified and be
holy, for I am holy." Such days must be kept holy, and not defiled with works
which may keep us away from worship, as is the case on the rest of the common
days.

And thou, O ignorant and obstinate man,
consider what great favor God bestowed upon his people Israel! He made them
holy, set them apart, and preferred them above the rest, and gave them feasts
which may claim a divine origin, and for a lawful purpose proceeding from the
command of the Lord God (who is highly exalted) which sets definitely their
times and seasons contrary to what may be found in another god. For no other
god has instituted these festival days, nor is our God their author, but rather
the god who made these customs is himself made by hands. Woe unto thee if thou
wilt persist in this obstinacy , and wilt refuse the heritage with which the
Lord of Creation has endowed thee! Consider also what he has said about thee;
about thy duty and about thy claim for him concerning the observance of his
times, Lev. xix. 2: "be ye holy for I am holy, the Lord your God"; also in
chapter xxvi,: "Be ye holy unto me, I am the Lord God who hath set you apart
from the nations, that ye may be mine."

A most surprising thing, indeed, that
persons who are well acquainted with the purpose of these statements may act
contrary to them. If the ignorant may say, "I have done nothing; I have done
only things which are commanded in the law, and if the prohibitions of making
fire during the festival days were mentioned I would not have made fire," such
a statement would confirm his ignorance and his persistence therein. For the
command was not given to prohibit the making of fire, except that no work, not
even the lest, may be done, and there is no festival day, but a command in
regard to it was given as follows: "Every work that is to be done thou shalt
not do." About some of them he gave the following command in Lev. xxiii. 21:
"Ye shall call on that very day a holy convocation for yourselves. The least
work ye shall not do. It shall be an ordinance in your dwellings forever and to
all generations"; and if the festival days had something in addition to the
days of the Sabbath, this day to which a reference is made by the same verse
would be the most worthy of all, for God instituted the Sabbath as the day of
"the short feast," and in that there is no difference between the Sabbath and
the rest in so far as prohibiting work entirely; for he said about the Sabbath
in Lev. xxiii. 3: "It is a Sabbath for the Lord in all your dwellings." He also
said in Lev. xxiii. 21, "An ordinance forever in all your dwellings unto all
your generations." The reference in the word *Moshbotekim* is to the
making of fire, for works may take place either in the dwelling of man or
outside of it, but the making of fire must necessarily take place within the
dwelling. "Do not make fire in all your dwellings on the day of the Sabbath."
In the reference where the word *Moshbotekim* occurs , it is always given
before *Dorotikim*, in order that all generations may know that this
command has been given them beforehand, handed down from father to son as the
time goes by; and whenever a new generation rises up, its hoses may be seen
void of fire on all the festival days, as on the Sabbath. New generations
should do as those who preceded them in obedience to the command of God in
Deut. xxxii. 7: "Ask thy father, and he will inform thee; the elders, and they
will speak unto thee." This is exactly to answer any one who might confide in
the heresy referred to above, without heeding the righteous truth, and
following those who preceded him according to what they had handed him and what
they themselves practiced, believing that his mind and knowledge are better
than those of his ancestors. Such
thinking as this is an additional proof of his stupendous ignorance and lack of
knowledge, and of the scarcity of his understanding; for we have a proverb
which runs as follows: "The path of thy forefathers leads thy steps to safety
and truth." It is also said, "he who follows his own way shall be led astray."
If that man's mind was sane, others might have followed him, but there was none
who did so, not even his own wife. Thus he was alone in his belief, and it is
current among the rest of the nations that the voice of the majority is the
voice of truth, insomuch that they say, "The voice of the people is the voice
of God."

This is indeed the general impression; for
of the large number of learned teachers who are well known for their
understanding of the hidden mysteries of the words of the Law, and who have
left behind them several books, none did presume what this man has affirmed in
his doings. There were, indeed, men who could support their claims with greater
logic and in more charming style, but may God forbid that any teacher, whether
it be in the days of God's favor or in these days of darkness, should do likewise.
This man was led further by his ignorance, so much so that he set apart the day
of fasting, from the rest of the festival days, and on it he claimed that that
no fire should be made. He lied twice in this statement; for he applied to this
day a statement which was given particularly for the sake of the Sabbath. But
if it applies to this day, why not to the rest of the festival days, which
have, on the whole, the same general plan and regulations?

If one should say that, in regard to the
past, the Torah has declared *Shebet Shebet*, namely, "A Sabbath to be
kept," he could not infer from that fire should not be made therein; for these
same words were mentioned in reference to the year of rest. Compare Lev. xxv.
2, "Thou shalt keep a Sabbath unto the land"; and apparently, according to him,
fire must not be made during the entire year! But, will all that, work was not
prohibited. May God preserve us from doing after the manner of this ignorant
heretic, who is trying to establish an ugly heritage. May he protect us from
committing a similar error, and inspire us always with obedience to him, and
faithfulness to his worship. May he bring us nearer to his pleasure. Verily he
is a faithful hearer. May he also bring to guidance this ignorant man, and take
him off from his folly; for truly he is in the lowest depth of ignorance. May
he examine his condition, and wake up in his soul, and combat himself and let
folly alone, and repent of his deed, and return to God, to the supreme and
exalted God, with a repentance that is pure and unselfish. If he will do this,
God may return to him, for he is merciful and gracious, for thus he spoke of
himself to those who may seek him, in Deut. iv. 29: "Return to thy God, and he
shall not forget thee, nor forget the covenant which he has made with thy
forefathers."

*End of the Condemnation.*

Let us now return to what may be said
concerning the fulfillment of the Passover ordinance. For our words have been,
so far, quite brief in mentioning the conditions of its fulfillment.

There remains yet a condition- that the
eating of the Passover is obligatory upon every Israelite, whether he be
present or absent, and if he be *tameth*, namely, "defiled." The eating of
the unleavened bread must last seven days completely from sunset of the
fourteenth of the first month; that is, from the beginning of the night of the
fifteenth till sunset of the twenty-first up till beginning of the night of the
twenty-second. In accordance with Ex. xii. 17-19, "an eternal ordinance. In the
first month on the fourteenth day thereof at sunset ye shall eat unleavened
bread until the twenty-first day of the month at sunset. Ye shall eat seven
days," namely, seven complete days. This is an eternal ordinance. The
fulfillment thereof is obligatory; for it is like circumcision; there is no
escape therefrom. But at the beginning of night of the twenty-second day at
sunset the end of these seven days is declared without subtraction. And he who
eats leavened bread in those seven days must perish in accordance with the
command of God in Ex. xii. 19: "He who shall eat leavened bread shall be cut
off from the people of Israel whether he be a stranger or a native of the
land." The destroying of all leavened food in all dwellings of Israel has been
emphasized again and again even in the places where their works, whether the
dwelling of man be in a vineyard or in a garden or in a field, even the
instruments of plowing and planting, must not be defiled therewith, for God
said in Deut. xvi. 4: "And there shall be no leaven seen with thee in all thy
borders seven days." Some of our learned men went so far as to prohibit the
keeping of *Burgol*, which is wheat boiled and coarsely ground, or even
bran, or any kind of leaven. They advise that such be taken before the coming
of the feast and be deposited in the houses of neighbors among *Hagoyim*
[the Gentiles], and be returned after the passing of the feast, namely, the
seven days of unleavened bread. I presume that this advise is due to the
extremity to which our people may be reduced in destroying all leaven, for they
indulge in those materials which have been mentioned. They (may God multiply
them), at the approach of the feast, about the beginning of the first month,
begin to clean up all their food receptacles by putting a new coat of white
zinc on their brazen dishes and by buying new implements, such as china dishes
and ware, glasses, water jars, cups, and water pitchers. They also clean their
houses both in the interior and exterior. They wash all they have of carpets,
rugs, counterpanes, and blankets, leaving nothing of household implements that
may not be washed. All this is done before the arrival of the feast. Still we
go in this generation to make our Passover in the plains outside of the town on
Mount Gerizim in the tents. We leave for that place two or three days before
the feast, and remain there till the second feast, remaining seven days on the
mountain until morning. We do according to the command given in Deut. xvi. 7,
8, namely, "In the morning direct thyself, and return to thy dwellings [tents].
Six days shalt thou eat unleavened food; and on the seventh day there shall be
a solemn assembly to the Lord thy God. Thou shalt do no manner of work
therein." And thus we do nowadays to the favor of the exalted God. We pass seven
days in our tents; and the day of convocation, which is the seventh, we leave
our tents for the holy dwelling, which is the place of the temple and altar,
and there we perform our duties; and when the convocation has ended, each
returns to his tent and attends to his needs. At sunset they gather about the
high priest, each having in his hand some *hachamess*, - "unleavened
bread," -- and the high priest reads, in company with those present, beginning
with the words, "For in the day of Jehovah," and so on to the end of the surah.

After this, the surah beginning with the
words "And the blood was," to the end of that surah. They receive three
addresses, reciting everything in good order, and then they eat unleavened
bread. On the morning of the following day they immediately descend the
mountain, each going to his own business.

We have been brief in our words, avoiding
lengthy and tiresome details, but the one who desires to read further
concerning the subjects may be well satisfied in reading the book called
"Attabakh," attributed to the learned
and wise sheik Hasam Assoory of Tyrus. *May God grant him forgiveness,
and gather us with him in the garden of delight. Amen.*

***V. THE PASSOVER WHEN THE DATE FALLS ON THE SABBATH.***

To the question, Suppose that the Passover
should fall on the Sabbath, why is it that sacrifices must take place on the
day Friday after sunset, and what are the reasons therefore? My answer here
follows.

And my success comes from God.

Praise be to him who is a generous Giver.

Who directs to the right path,

Who does according to his own will,

And as he chooses to do.

In answer to this question, namely, of
offering the sacrifice of the Passover when it falls on the Sabbath, and why we
are obliges to kill the sacrifice on Friday, I would say, first, that on the
Sabbath all manner of work is absolutely prohibited, in accordance with the
words of the decalogue, "Do not do any work on it, for he who does any work on
it shall die." References of this nature are many in which work is prohibited
on the Sabbath. On this account our learned men (may the Lord grant them
forgiveness) inferred that the Passover should be done on Friday, as he said,
"Do not leave anything of it until the morning." Then he added, "and whatever
may be left of it until morning ye shall burn with fire"; for this addition is
surely meant to be performed in case the Passover falls on the Sabbath, for why
should God repeat in the same line the same prohibition given before? He said,
also, in another place, in Deut. xvi. 4: "There shall not be left any flesh
which thou shalt sacrifice on the first day until morning." This, also, would
indicate to us that the sacrifice would take place only at sunset. It surely
explains what must be done in case the Passover falls on the Sabbath. For the
sacrifices then may be eaten on the Sabbath; and should there be left any bones
or parts of it or flesh, they must all be burned in the night of Sunday. The
following reference is given in regard to the sacrifice of the Passover when it
happens on the Sabbath: "On the first month on the fourteenth day of the month,
between the two evenings, ye shall have the Passover for the Lord" (Lev. xxiii.
5). Now God did not mention "between the two evenings,' except when he had in
view the falling of the Passover on the Sabbath. The evenings with us number
three: first, the going down of the sun in a westerly direction; second, the
immersion of the disk of the sun into the sea; and, third, the disappearance of
the redness of the western skies from the sun. Now, whenever the Passover falls
on the Sabbath, the killing of the sacrifices takes place as the sun goes down,
that is, after six o'clock of the fourteenth. The ordinance of the Sabbath must
not be violated; therefore, whatever may be left of the sacrifice is placed
under watch until the night of the Sabbath after sunset, and should be burned
then on the altar, in the manner that we have already mentioned. *And to God
belongs the best wisdom.*

*Mount Gerizim.*

A few words affirming that Mount Gerizim is
the chosen place; and replying to the Jews, who claim that the place was
intended to be chosen, and was chosen, only at the hand of Solomon; and
convincing all with testimonies taken from the Law, well known and of legal
nature, in a brief manner. *And to God belongs the best wisdom.*

Our opponents claim that the chosen place
appears only at the hand of Solomon, and that there was no real temple in
Israel before the time of that king. Thus they attribute to the exalted Creator
(to whom be praise) but little knowledge of the past and future, for surely he
could not have known about the chosen place or he would have indicated it to is
chosen place or he would have indicated it to his chosen, to whom he made great
revelations. But God is higher, far above these things, for they are
contradicted strongly by passages of the Law. What otherwise did God mean by
his command to Abraham (to whom be peace) in Gen. xii. 1: "Now move out of thy
land, and of the place of thy birth, and of the house of thy father, and into
the land which I shall reveal unto thee"? Then it is said about Abraham: "And
Abraham went into the land unto the place of Shechem, unto the plain of Moreh.
Then the angels of the Lord appeared to him and announced to him the grant of this
land unto his seed" (ver. 9). From this same chapter we read: "And the angel of
the Lord appeared unto Abraham and said unto him, To thy seed will I give this
land." And this took place while our lord Abraham, asking him to sacrifice his
son, our lord Isaac (upon whom be peace), God's command was given in this
manner (Gen. xxii. 2): "Take thy only son, Isaac, whom thou lovest, and go with
him, journeying unto the land of Moreh," etc.

Now Abraham obeyed the command of the Lord,
and after his son was redeemed, he said in the same chapter, "God is seen,"
which is to mean to-day, "in a mountain God is seen," meaning a mountain of God
answers prayers quickly. This is as much as was said about the mountain in the
days of our lords Abraham and Isaac (upon whom be peace). Concerning what was
said about it in the days of our lord Jacob (upon whom be peace), we may write
that when Jacob went to his uncle Laban, he slept in the chosen place and had a
dream, in which he saw a ladder reaching the high heavens; and when he arose
from his sleep he said, "No doubt this is the house of God and the gate of
heaven" (Gen. xxviii. 17). The he made a vow to God, which was conditional upon
God's favor and mercy. Compare Gen. xviii. 20-22: "And Jacob vowed a vow,
saying, If God be with me, and preserve me bread to eat, and clothes to wear,
and if I return in peace to the house of my father, God will be my master, and
this stone, which I have set up as a pillar, shall be the house of God. Also
whatever thou giveth to me I shall surely tithe it for thee." And after his
return from his uncle's in possession of his desire and fulfillment of his
purpose which he prayed from his Lord, it is said in Genesis xxxiii. 18, "And
Jacob entered the city of Nablous [Shechem] in peace." There he fulfilled what
he had vowed upon himself to the exalted Lord. From these testimonies it became
plain unto us, and we fully realize that the standing of Mount Gerizim is above
all others. To it the prayer of Moses refers in his hymn which he sung by the sea
as in Ex. xv. 17: "Thou shalt bring them, and plant them in the mountain of thy
inheritance, in the place which the Lord has chosen for his dwelling, which thy
hand has prepared, O God." Then he prayed for the upbuilding of this place, as,
in the same verse, we read, "O Lord, build it up by thy might."

These passages do affirm unto us that there
was then in existence a chosen place, known to our fathers, Abraham, Isaac and
Jacob (upon whom be peace). If, however, we should surrender, and say, as our
opponents do, that our lord Abraham went to Jerusalem, and there he offered his
son Isaac as a sacrifice; that our lord Isaac slept and dreamed there, and made
a vow in the same, why was not Jerusalem singled out and made known as a chosen
place? Why was it left for David and Solomon to discover that their great
forefathers had been in error in supposing Mount Gerizim to be the real
sanctuary? Such a belief is faulty, and cannot be trusted by a sane mind,
namely, that our most high and exalted Jehovah would command his prophets to go
to places which are unchosen and unknown. God (may his name be praised) is
above all such insinuations. The Jews err, and God is infallible. So much is
enough for those who desire the truth, and I pray God for his help in avoiding false
testimony and fallacious argumentation. *Verily he knows the unknown, and
covers the sins of those who groan from their iniquities.*

**VI. THE FORTY YEARS IN THE WILDERNESS.**

I was asked by some, How long did the
children of Israel remain in the wilderness, and were the forty years solar or
lunar? Did they offer the Passover sacrifice and eat the unleavened bread, or
did they not offer the sacrifice of the Passover and eat unleavened bread, or
did they practice circumcision during their stay in the wilderness, as our
opponents claim? Did they offer the daily sacrifices or not, and the monthly
sacrifice, and those of the feast, while they had with them the Shekinah, and
fire was kept continually on the altar?

The children of Israel fulfilled all the ordinances
which they were commanded in the Torah, among them the Passover ordinance, for
it is one of the greatest ordinances. Our fathers used to perform it according
to the rules and regulations, and ate it with unleavened bread and bitter herbs
throughout the forty years. Our opponents claim that our fathers ceased from
celebrating the Passover during the period of forty years which they spent in
the wilderness. Against this statement I appeal to God! How could they attend
to this ordinance while they were in Egypt, surrounded by the most oppressive
conditions, and then neglect it when they entered the wilderness with perfect
liberty? How could they cease from performing an ordinance which was given to
them as long as the world lasts, being at the time in a place where no one
would oppose them?

*Cattle for Sacrifice in the Wilderness.*

I am asked, Whence did they obtain the
sacrifices, since they were in the wilderness and had no cattle? Nay, they had
their cattle with them, and it is the same with which they left Egypt. Compare
Ex. xii. 38: "Also went with them a mixed multitude, and sheep and oxen and
cattle in a large number." Of these they used to offer their daily sacrifices,
and whatever sacrifices were required, according to the times and seasons. They
made the unleavened bread from the manna which was daily brought down upon
them, and was their food for a period of forty years. If the opponents say that
manna cannot be called bread, I will answer that such a name be applied to it,
for the Lord did so design it before bringing it down to them: "Behold, I am
raining upon you bread from heaven" (Ex. xvi. 4).

Now, as to the period of forty years
complete, I would say that the manna was given them during that period, less
two months of the first year. And it is said that it did not cease from them
except when they encamped in the plain of Moreh, by the side of Mount Gerizim.
The verse "They ate manna until they entered into the boundaries of the Land of
Canaan" (Ex. xvi. 35), means that the same ceased from being given to them when
they arrived at the boundaries of the land of Canaan. As the verse "The
children of Israel ate manna forty years" means the forty years were fulfilled,
including the month and a half or two which transpired of the first year without
the manna. On the fifteenth day of the forty-first year, when they began to eat
of the fruits, the falling of the manna ceased. Then they surely must have
crossed the Jordan on the tenth of the first month of that year. Which,
according to tradition, may have been Tuesday, or more accurately Wednesday.
They stopped in the Gilgal on Thursday, and they ate manna in it, and on Friday
they went out and gathered three omers of manna for each, which, according to
our traditions, is due to the fact that the blessed feast of the Passover took
place in that period. Some of our best chroniclers say that the Passover took
place on Monday. Thus their first feast in the Holy Land was the Passover, and
that on Monday, for they ate it of unleavened bread made of the flour of the
land which they baked; and this is the true version of it, I think.

Those who claim that those who entered into
the wilderness or were born during the forty years were not circumcised make a
terrible mistake. What prohibited them from doing so? For they were commanded
with this ordinance from the times of our lord Abraham (upon whom be peace).
They understood how absolute and definite are the punishments of those who do
not perform it. Passages to that effect are numerous, for whosoever is born
among the Israelites, and is not circumcised on the eight day, is not counted
with the people, and that soul is destroyed from the number of its people. What
our opponents claim in this matter is unacceptable and irrational, and so much
is enough in this brief treatise. *I pray thee, God, for the attainment of my
desire and the grace of avoiding falsehood and error. Amen, O God, and Amen.*

**VII. THE FASTS OF MOSES.**

A question concerning the fasting of our
lord Moses: Was it forty days during the first fasting, and forty days during
the second only, or did he undergo three fastings, namely three forties,
according to what our learned men have informed us? *May God's pleasure be
upon them all.*

When did these fastings begin, and when did
they end? The answer is given through a plain Scriptural statement. *And God
possesses the best knowledge.*

The fastings of our lord Moses (may peace
be his portion) were three in number, each lasting forty days. The first one is
mentioned in the surah beginning with *Alah-Alai-Haharah,* where, in Ex.
xxiv. 18, we read: "And Moses was on the mountain forty days and forty nights."
Now when Moses (upon whom be peace) departed from the presence of God, and went
down and saw what the people were doing, and beheld that accursed calf, with
that frightful scene around it, he throw the two tablets from his hand and
broke them at the base of the mountain, doing what we read was done with the
worshippers of the calf, for God destroyed them in that time. Thus we read in
Ex. xxxii, 30, 31: And in the morning Moses said to the people, Ye have sinned
a great sin, and I am about to ascend before God and pray, and perhaps I will
intercede for your sins; therefore Moses returned to God." There he fasted for
the second time forty days, while interceding for the people, until God had
accepted his prayers and had forgiven the people. We know this from Deut. ix.
18: "Then I prayed before Jehovah, as before, and during forty days and forty
nights I neither ate bread nor drank water, because of your sins which ye have
committed to do the evil thing before Jehovah to offend him."

We know, besides, that God commanded him to
make two other tablets like the first one and commanded him to engrave them, as
it is revealed in Ex. xxxiv. 1: "Jehovah said unto Moses, Hew thee two tablets
of stone like the two first ones," etc. And in the second line of the same
chapter we read: "And be ye ready in the morning, and ascend in the morning
unto Mount Sinai." It is well known that this command of God (may his name be
praised) was given after the second fasting of forty days. Compare Deut. x. 1:
"At that time Jehovah said unto me, Hew thee two tables of stone like unto the
first." Moses hewed unto himself the second two stone tablets on that day, and
on the following he went with them up into the mountain, for we read in Ex.
xxxiv. 2: "And be ye ready in the morning, and go up in the morning to Mount
Sinai, and stand there before me upon the top of the mountain. Let no man go up
with thee."

While on this mountain he fasted forty days
for the third time. For we read in the same chapter, namely, Ex, xxxiv. 27028:
"And Jehovah said unto Moses, Write thou these words: for after the tenor of
these words I have made a covenant with thee and with Israel. And he was there
with Jehovah forty days and forty nights; he did neither eat bread, nor drink
water. And he wrote upon the tables the words of the covenant, the ten
commandments." It is known, also, which the Torah, that the first fasting of
the apostle Moses (may the peace of God be upon him) began on Friday, which is
known with us as the day *Kohleh-Ha-Ibrim* ("the gathering of Hebrews");
for on Monday God commanded him in Ex. xix. 10-11, "And Jevovah said unto
Moses, Go unto the people, and sanctify them to-day and to-marrow, and let them
wash their clothes. And be ready against the third day; for the third day
Jovovah will come down in the sight of all the people upon Mount Sinai." The
third day would be Wednesday, which is with us the Pentecost day, and on that
day the righteous God (may he be praised) uttered the ten commandments, which
day became with them a great day, whose importance has kept well known until
our days. It is named "the Day of Mekratah." On the selfsame day Moses
pronounced, in the hearing of the people, the ten commandments, as stated in
Ex. xix. 25: "So Moses went down unto the people, and spoke unto them." He gave
them an exposition of God's statues and what God had addressed to him, for we
read in Exodus, "Thus shalt thou say to the house of Jacob and announce to the
children of Israel"; and we read also: "And Moses came and explained to the
people all the commandments of the Lord and his statues." He also did what is
given in Ex. xxiv. 4: "And Moses wrote all the words of Jehovah, and rose up early
in the morning, and builded an altar under the hill, and twelve pillars,
according to the twelve tribes of Israel." And that morning was the morning of
the fifth day, which was Thursday, as mentioned by the learned doctor Sadakah
in his exposition book. On that day they offered sacrifices upon the altar, and
what Moses has written of the commands of God was read to them.

**VIII. THE WRITING OF
THE COMMANDMENTS.**

We have been asked, What was the use of
writing the commandments of God and reading them to the people after the people
had been addressed directly with them, and after they had answered, "All the
words which Jehovah hath said will we do" (Ex. xxiv. 3)?

The answer is like this: A man will agree
with another upon some thing. He writes first the agreement and reads it to
him. The second party agrees or disagrees to the agreement, and that is why the
people answered, "We will do," in Hebrew, *Nesheh*. They said the second
time, "We shall obey and do," equivalent to *Nechmoa Unecheh* in Hebrew.
And when the young man of Israel had killed the offering of oxen upon the altar
which the apostle had built, the latter took the blood, and put half of it in
basins, and the other half he sprinkled on the altar; but the half which was
kept in the basin he sprinkled over the children of Israel. Thus the blood fell
upon their clothing and the ten commandments *Eshret Hadebarim* were
inscribed upon the people according as they were heard from the mouth of the
Almighty God, who made a covenant with them, according to Ex. xxiv. 8: "And he
said, Behold the blood of the covenant which Jehovah has made with you
concerning all these words." In another place, namely, Ex. xxxiv. 27, we read:
"According to the tenor of these words I have made a covenant with thee and
with Israel." This covenant was made with them, that they might not commit any
transgression in the commandments of the High God (whose name is exalted). It
is the fourth commandment of the seven which God had made with the children of
Israel. *And God knows best, and to him belongs the best wisdom.*

Now, after the fulfillment of all these
things, God said, in Ex. xxiv. 12: *Elah, Elai Haharah*, namely, "Come up
to me to the mountain." This, therefore, according to the revelation, was on
Friday, upon which his first fastings took place. On the morning of the
forty-first day he descended the mountain, and found what the people had done
in reference to the calf, and took the same, and burned it on that very day. It
is well known what he did on that day. On the following morning he returned to
the mountain to intercede for the people and for their transgressions, as we
have already stated. He remained there fasting for forty days, and on the
fulfillment of the forty days he descended, and hewed out the two tablets on
the day of his descent. On the morning he returned and ascended the mountain,
to obtain the writing upon the second two tablets. Compare Ex. xxxiv. 2: "And
be ready by the morning, and come up by the morning to Mount Sinai." Thus the
whole period previous to this amounted to eighty-two days. After he had fasted
another forty days, the period totaled one hundred and twenty-two days, the
period totaled one hundred and twenty-two days plus the day on which he
descended. Now, as four days had proceeded, namely, Monday, Tuesday, Wednesday,
and Thursday, and as doubtless one day or two were omitted from one month, the
descent of the apostle Moses (upon whom may be the best peace), after the end
of the third forty days, was, in all probability, on the morning of the ninth
day of the seventh month, that is, on the day known with us as *Teshet Iomey
Hateshobah*, that is, "the nine days of repentance."

On that day Moses commanded the people to
fast on the tenth of the seventh month, known with them as "the day of the
great atonement," in Hebrew *Iom Hakeforim*. This is in accordance with
what our learned doctor of blessed memory, Sadakah, has said. This account
would be true if the third month had fallen on Monday. If it had fallen on the
Sabbath, then the omission of only one day in the four months we have mentioned
could have taken place, for it is impossible that four months should occur
without the omission of a single day, as our learned men claim that the new
moon of the first month which the Passover was celebrated in Egypt took place
on Thursday. This is quite proved. Thus, following in the least these accounts,
we would think that one month in these six months had been omitted; and it is
said that the six days which are mentioned in Ex. xxiv. 16, "And a cloud
covered it for six days," were included in the fasting of the apostle Moses in
his first fasting. *And God has the best knowledge of all these things.*

This is what my tired understanding and
weak mind have been able to record concerning this question, and I pray God for
forgiveness if any addition or subtraction has been made.

**(SEE PART 2 FOR
THE REMAINER OF THE BOOK.)**

[1]
The names Moses, Abraham, etc., are uniformly followed by an inscription
similar to this; and all references to God by such ejaculations as "May He be
exalted."

[2]
The High Priest writes the name Jehovah, as in un-pointed Hebrew, IHWH.

[3]
There is reason to agree with the High Priest in this opinion.

[4]
This date (1753 A.D.)
appears to be an error; for the following passages appear to indicate that the
heretic is still living.

## Book of Enlightment (Part II)

Book of
Enlightenment

For the

### Instruction
of the Inquirer

By

#### Jacob, Son of Aaron,

##### High Priest of the Samaritans,
Nablous, Palestine.

##### Translated from the Arabic by

Professor A. Ben Kori

Pacific
University, Forest Grove, Oregon.

###### Edited by

William
E. Barton. D.D.

Pastor
of the First Congregational Church, Oak Park, Ill.

The
Puritan Press

Sublette,
Ill.

**1913.** The
chapters comprising this book were first

Printed
in BIBLIOTHECA SACRA in 1913, following

Other
important writings by the Samaritan High

Priest.
The courtesy of the editor is

Acknowledged
in their reprinting.

**PRESS
OF**

###### THE NEWS PRINTING COMPANY

**OBERLIN,
OHIO**

**IX. THE REVELATION
OF THE TORAH.**

I have been asked by some concerning the
noble Torah, as to the time of its revelation, and whether it was revealed all
at once, or at different times according to the events. What Biblical
explanations could be given which are of a convincing nature?

Let it be known unto thee, O questioner,
that the holy Torah was revealed in one roll by the supreme righteous God,
written in the handwriting of the Almighty, in characters that are well known,
containing all the verses and divisions and commands and prohibitions and
explanations and other knowledge from the very beginning to the end. This is
according to what our most learned high priest Hasam Assoory of Tyrus has
written in his book, known as the book of "Tabach." They err, those among our people (whom may God diminish) claiming
that the commandments of the Torah and its prohibitions were addressed to the
apostle Moses (upon whom be peace), who wrote them down himself. Now their
claim is wrong, from various points of view.

Take, for instance, the question of the
manna. It was given to the people on the sixteenth day of the second month of
the first year of their departure from Egypt, and continued to be given unto
them while they were in the wilderness for a period of forty years, both solar
and lunar, until they arrived in the land of Canaan. Compare Ex. xvi. 35: "And
the children of Israel ate the manna for forty years, until they arrived at the
borders of Canaan." Consider, for instance, the question of sprinkling the
water which he commanded to be done in the ninth day of the first month of the
second year of their departure from Egypt. Examples of this nature can be
multiplied. Thus it is plain that the apostle Moses (upon whom be peace)
received delivered unto him all the Torah written in all perfection. Of this
there are various proofs.

First. God does not create anything unless
he provides for its necessity and usefulness. To verify my statement concerning
Torah, I will begin citing Ex. xxiv. 12, "Ascend unto me to the mountain, and
be there: and I will give thee the two tablets, and the law and the
commandments, which I have written down for their instruction." The words "the
law" and "the commandments" refer to the roll of the Law, which is the Torah,
without the least doubt. We can prove that this one referrer to is found in the
same book, chapter xxxii. 32, "otherwise bolt me out from thy roll which thou
hast written." The word *Sepher,* means "roll" wherever it is found,
although some interpreters render it by the word "book."

Second. That the Torah was revealed and
came down completely in one roll is proved by the fact that it mentions events
before their happening. Compare, for instance, what God has said concerning the
river which comes out of the garden and which divides into four parts. The
first part surrounds the land of "Hewilah," which is Egypt. The second
surrounds the land of the Soudan. The third is that which runs east of the land
of Mosul. The fourth is the Euphrates. This statement was given in the
beginning of creation, before the existence of either Egypt or Soudan or any
other country. Then when God created Eve out of the rib of our father Adam
(upon whom be peace), he said in Gen. xxiv. 29: "Therefore shall a man leave
his father and mother, and cleave unto his wife." Then there were neither
father nor mother and none but Adam and Eve, and this was the first commandment
given unto the seed of Adam.

Third. What was meant by the reference to
the age of Moses, the son of Amram, in Genesis, "And his days shall be one
hundred and twenty years"?

Fourth. The statement concerning the
daughters of Lot, wherein it was said, about the first, "And the oldest gave
birth to a son whom she called Moab, and he is the father of Moab unto this
day"; and of the second, "And the younger gave birth to a son whom she called
Ben-Ammi, and he is the father of the children of Ammon unto this day" (Gen.
xix. 37-38). Now the saying "unto this day" is to mean that the same could be
applied to the end of generations.

Fifth. The report of God of the death of
our lord Isaac (upon whom be peace) which should have been given after the
story of out lord Joseph (upon whom be peace), for the death of Isaac took
place after Joseph had passed twelve years in Egypt.

Sixth. We can find proof in Gen. xxxvi. 31,
where it is said: "These are the kings which reigned in Edom, before there
reigned a king of the children of Israel." The names of the kings are there
given, and the last king was Hadad. He was the same king concerning whom verse
14 of chapter xx. Of Numbers is given: "And Moses sent messengers from Kadesh
to the king of Edom," who was really Hadad, in accordance with the instructions
of our learned men. For in Lev. xxxvi. All the kings were said to have died,
with the exception of the last one, whose death was not mentioned, and who did
not die until after the children of Israel had possessed the land. Besides,
everything that was mentioned in the first book, which was Genesis, took place
before the time of Moses (upon whom be peace).

Seventh. The question of Manna is another proof. It was sent down on the
sixteenth day of the second month. The statement which reads, "And the children
of Israel ate the manna to the end," was given at the beginning of the fortieth
year; and if the Torah had not descended upon Moses in one single year, this
statement would not have been written down at the end of the fortieth year.

Eighth. God said that there should be a
place of refuge for a man who has killed another man unknowingly, and that the
refugee should remain in the place until the death of the high priest. Now this
statement was written at the end of the fourth book, and these places were to
be established after the conquest of the holy land. We find it, however,
mentioned in the second book, which is Exodus, in the surah beginning with
chapter xxi., verse 7. Read, therefore, verse 13, "Make therefore a place of
refuge for him, that he may flee thereto." This statement was given at the
beginning of the fortieth year, but the children of Israel had no high priest,
nor had they the order of the priesthood. Similar examples might be cited to
prove our point.

Now, as to those who claim that the Torah
was given piece by piece in accordance with the events that happened, then it
must have descended on several prophets, beginning with our lord Adam, the
father of all mankind (upon whom be peace), and ending with the last, who is
Joshua; for the Torah closes with Moses (may peace be his portion), and the
installment of Joshua, his successor (upon whom be peace). Now, if any one
should say, "Every prophet wrote the happenings of his days during his
lifetime, and the same was done by our lord Moses, who wrote everything in the
Law" this supposition is liable to faults and exaggerations, and Moses could
not help writing down every statement of the least portion of the contents of
the Torah. Supposing that this is true, who, then, wrote the account of the
tower of Babel and what happened to its builders? Surely they did not do it!
Who wrote the affair of the daughters of Lot? For their father knew nothing of
it, as we read in Gen. xix. 33-35, proving his entire innocence. Surely it
could not be true that the daughters themselves reported it! And who might have
informed us of the affair of Tamar, the daughter-in-law of Judah? She surely
would not have reported the truth. And then, again, during the life of Moses,
who was present with Balak and Balaam, who may be considered worthy of belief,
that he might inform Moses of the same; that the latter might write it down as
the Torah gives it in detail, and also concerning the ass of Balaam and the
language which he spoke? God indeed understands all languages. He knows what is
visible and invisible. I suppose the speech of the ass was in the same language
which was understood by the people of that land, namely, Hebrew.

We know, also, that the Torah was given in
one single roll by reading and understanding its contents; for, if it had been
given in accordance with the progress of the events as they happened, it would
have been written in the style of a history. But the style is indeed quite
different. The visit of Jethro to his brother-in-law, that is, to Moses was
mentioned, as well as the advice he gave to our lord Moses (upon whom be peace)
in Ex. xviii. The account concludes with verse 27, "And Moses sent his
father-in-law, and he went to his land"; but the exact date of the departure of
Jethro is given in Numbers, just on the day the people of Israel left Mount
Sinai. Chapter x. 29 says: "And Moses said to Hobab, the son of Raguel, the
father-in-law of Moses (for Jethro was called also Hobab), We are about to
leave."

In Exodus the erecting of the tabernacle on
the first day of the first month of the second year of the departure of the
children of Israel from Egypt was mentioned (read Ex. xvi. 33). From these we
know that the tabernacle was erected and finished on the first month of the
second year, and on the first day of the month. We know also, that whenever the
cloud disappeared from over the tabernacle, the children of Israel would move
onward, and this was the uniform beginning of their journeys. So much only is
said, but what has been said is again affirmed in Lev. i. 1, "And Jehovah
called out Moses, and spoke to him out of the tabernacle of the congregation,
saying," etc. But after the end of the third book and whatever it contained of
meanings and advice, Numbers, which is the fourth book, takes up the same
question again. It begins: "And Jehovah spake unto Moses in the wilderness of
Sinai, in the tabernacle of the congregation, on the first day of the second
month of the second year after their departure from the land of Egypt, saying,
Count up the congregation of the children of Israel," etc., which is plain
enough. Therefore, it must be understood that one month after the erection of
the tabernacle, God commanded that the children of Israel be numbered, that the
census be taken of the tribes of the children of Israel. But nearly one fourth
of the book may be read before the question of the completion of the erection
of the tabernacle is taken up, in chapter vii. In the first verse, which reads:
"And it came to pass on the day when Moses had fully set up the tabernacle, and
had anointed it and sanctified it," etc. Now if the events should have been consecutively
mentioned in accordance with their time order, this surah and all that follows
it as far as chapter ix., verse 15, which reads: "And in the day of the
erection of the tabernacle," etc., should either begin the book of Leviticus or
be an end to the book of Exodus.

Also the surah beginning with Num. vi. 22,
which reads: "And Jehovah spake unto Moses, saying, Speak unto Aaron and unto
his sons, saying, In this way ye shall bless the children of Israel, saying
unto them, Jehovah bless thee, and keep thee," etc., should have come before
the surah mentioned in Lev. ix.22, which reads: "Then Aaron lifted up his hands
towards the people, and blessed them," etc. The command of the blessing is
given in Num. vi. 22, while the fulfillment of it is previously mentioned in
Lev. ix. 22. While the blessing takes place, the water of consecration should
be sprinkled over the people, which was the part of Mishael and Elzaphan when
they picked up Nadab and Abihu, the sons of Aaron, and moved them when they
were dead. Thus they were defiled with the defilement of the dead person.
Therefore God commanded that this water of consecration be instituted on their
account. This was on the eighth day of consecration, but the preparation of the
water of consecration took place on the ninth day of the first month of the
second year of their departure from the land of Egypt, but the purification of
Elzaphan and Mishael must have taken place only on the night of the fifteenth
day of the month, which is the night of the Passover, and they could not
perform the Passover nor eat it on account of the pollution, therefore God
commanded the doing of the second Passover on their account. To prove this we
sill state that ever since God commanded that the Passover should be performed
on the night of the fifteenth of the first month of the second year, this has
been so done. So he made plain statements in regard to the second Passover, in
Num. ix. 6 and the following verses, during that year to be performed for the
benefit of the polluted man, which, according to our learned doctor, were the
above mentioning events without regard to their chronological order. Examples
of this nature are many, and we do not intend to mention them, for we believe
if the apostle Moses (upon whom be peace) had written down the events as they
transpired, a due attention would have been given to chronological order.

*Concerning Specific Records Made by Moses.*

If one should ask, How could you explain
Ex. xii. 14? The answer is, God commanded Moses (upon whom be peace) to write
the memorial of the blotting out of the Amalekites, and read the same to Joshua
(upon whom be peace), to acquaint him with it, although the learned high priest
Sadakah, of blessed memory, wrote in regard to this roll, which is mentioned in
the afore said verse, that Moses had it to remind him of events which he would
copy into the Torah when later he compiled the complete work. This statement of
the high priest will be refuted later on.

Now the meaning of this verse is the same
as that found in Ex. xxiv. 4, namely, "Moses wrote down all the words of God";
and verse 7 reads: "And Moses took the roll of the covenant, and read it in the
hearing of the people." In the same manner we read Num. v. 23.

*The Cases where Moses was in Uncertainty concerning the
Divine Will.*

Now if one should say, Granting that the
apostle Moses (upon whom be peace) received the whole Torah, containing all the
events, why is it that in Lev. xxiv. 12 we find Moses somewhat undecided as to
the case of the son of Shelomith when he blasphemed the name of Jehovah,
namely, that Moses put this man in prison until Jehovah should reveal unto them
his will? Again, in ix. 7 when he was asked, Why should we cease from offering
to God sacrifices in their season? He answered in the following verse, "Wait
until I hear what Jehovah shall command unto you." Again, when they found a man
cutting wood on the Sabbath, and brought him before the apostle Moses, he said
in Num. xv. 34: "let him be kept under guard until it may be known what must be
done with him." And nothing was done until an answer was returned, as the holy
Torah asserts.

When the apostle Moses (upon whom be peace)
received the roll, he placed it in his tent, as it is mentioned in Ex. xxxiii.
7: "And Moses removed the tent, and erected it outside of the encampment." In
the beginning of the month he received a command from God to read the Torah,
and to write a copy of it as it is written in Deut. i. 3: "In the fortieth
year, in the eleventh month, on the first day of the month," etc. And then
verse 5, "Moses had begun to copy this law." He used to be judge of Israel
during those forty years, as we read in Ex. xviii. 16: "I judge between man and
man, and acquaint them with the commandments of God and his laws." Whenever he
met with difficulties he used to have recourse to God for enlightenment, lest
false judgments might be rendered. For he was far above false judgments. As to
the time when he received the roll, according to the most learned man, the
relative of ours, the one of blessed memory, Hasam Assoory of Tyrus, in his
book called "Attabakh," the roll was given to Moses at the end of his forty
days' fast, when he received the two tablets which were later on dashed to
pieces. My opinion, and I pray God for forgiveness if I am mistaken, is that
Moses received it at the end of his second forty days' fast; for in his first
fast he received the first two tablets; and during his second fast he received
the roll of the law; and during his third forty days' fast he received the second
two tablets. This conclusion may be reached from the wording of the law. *And
God possesses the best knowledge.*

It was for this roll that our lord Moses
removed his tent outside of the encampment, and placed in it the roll, the tent
being called the "meeting tent." Our lord Joshua was its guard, keeping it in
this tent in accordance with Ex. xxxiii. 2, where we read: "And his servant
Joshua Ben Nun did not go out of the middle of the tent." Do you not see that
the apostle took him in his company during the first forty days' fast, as we
read in Ex. xxiv. 13: "And Moses and his servant Joshua arose and ascended to
the mountain of God," etc.? During the second forty days, Joshua remained at
the base of the mountain, gathering his food of the manna, until the descent of
Moses with the two tablets. What proves that Joshua remained throughout all
those days at the foot of the mountain is found in EX. xxxii. 17; for, when the
apostle Moses descended with the two tablets after his fast of forty days, we
read: "And Joshua heard the voice of the people in shouting, and he said to
Moses, There must be a war cry in the encampment." If he had been present among
the people he would not have said this in an inquiring manner.

During the second forty days' fast Joshua
did not accompany Moses, nor did anybody else; for we read in Ex. xxxiv. 3:
"Let no man go up with thee."

If any one should ask why the high priest
Merkah, of blessed memory, said in reference to the Decalogue, "And he wrote of
them five writings," the meaning is, that the Decalogue includes in its
explanation the whole Torah. And he who desires to investigate further may look
up the commentary of the law written by Aben Hajar, and that of the high priest
Merkah, which possess full explanations as to the meaning of the various
readings of the law. He declares likewise that the Torah descended as a whole
from before the presence of God, written by the very hand of the Almighty, and
handed down to his apostle Moses Ben Amram (upon whom may be the best of regard).
Therefore, as can be seen from several passages chosen from his writings, and
from the writings of our crowned poet, our lord Moses Ben Amram received the
Torah in one roll containing all the ordinances, commandments, and
prohibitions, all the news and teachings, which are attributed to have come
from God, and which therefore are true and righteous, not liable to addition or
detraction, with plain characters inscribed in the very material of the roll
with the color of fire, as we read in Deuteronomy,---

"From his right hand they have a fire of
law. Blessed art thou, O Israel. Blessed art thou, for what thy Jehovah has
granted to thee, for the high station to which he has raised thee, for the
abundance of favors which he has bestowed on thee above all others. Thou art
the noble race; from thee the world becomes acquainted with virtue and
knowledge; from thee the wise men receive their wisdom, and their laws are
derived from thy laws; from its sea of abundance they have drunk; upon it they
have relied and to its wisdom they have helped themselves, becoming thereby thy
disciples."

Compare Deut. xxxiii. 3: "They shall bow
before thy feet, and receive instruction from thy words"; for thy ennobling and
thy honor that God spoke in Deut. iv. 6: "Since thy wisdom and prudence is
before the eyes of the Gentiles who will hear all these commands, they will
say, Verily this people is wise and prudent and far-seeing." Continue to read to verse 8: "And what
people is so great that it has commands and ordinances so just as those found
in this law?" Again, verses 32, 33: "Ask now of the days that are past, which
were before thee, since the day when God created man on earth, and from one end
of the heaven to the other end of heaven, whether anything has ever been as
this great thing, or whether there has ever been heard anything like it? Did
any people ever hear the voice of God speaking out of the midst of fire as thou
hast heard, and remain alive?"

Many similar examples could be multiplied
which would make the exposition in this book somewhat lengthy. May God make you
and us among those who cover us with the cover of righteousness, who put on the
cover of righteousness and clothe themselves with the robe of purity. We have
taken the privilege to explain fully in regard to this matter, that the
obstinate may be made wise and abandon his way. He is ignorant who belies us by
saying that the law did not come down from the righteous presence of God in one
roll from beginning to end. He ignores the words of God and the meaning of his
law. It may suffice us to say that even our opponents, such as *Haggoyim*,
testify that no other book came as a whole from before the presence of God
except the holy Torah. So much is enough to him who is not swayed by his lust,
who follows truth and receives the divine guidance.

*The Most
High God is most righteous, and possesses the best knowledge. I pray his
forgiveness for all addition and subtraction.*

**X.
THE TWO STONE TABLETS.**

I have been asked by some, concerning the two stone tablets
which were broken, When were they prepared, and what happened to the writing
after the breaking of the tablets? When were the second tablets placed in the
chest? What was their size? What Scriptural grounds can be adduced to prove
these answers?

The first two tablets were created by God in the beginning, and
some claim that this was done on the third day of the creation, according to
the high priest Micah. Others say that the two tablets were prepared when they
were needed. We believe that the first statement is more valid. The writing was
engraved upon them like the engraving of a signet ring, and was done by the
hand of the Almighty. (Compare Ex. xxxi. 18, "written by the fingers of God.")
It is said that the two tablets were the creation of God, and that their
writings were the writings of the Divine Essence, engraved upon the two tablets
which were handed to the apostle Moses by the chief of the angels, that is by
Gabriel, the Archangel, at the close of Moses' forty days' fast. Some say that
Moses found them before him at his feet at the place wherein he was tenting
while on the mountain. This statement, I believe, (and I pray God to shield me
from mistakes,) is more correct than that the Power Divine handed them to him
without his seeing anything; for he was standing in darkness listening to the
address of God coming from the midst of the fire. The writing was plain on
either side, and all characters were horizontal in shape, without being
connected the one with the other. Each tablet was a cubit and a half in length
and in breadth, but three fourths of a cubit in height. They fitted the chest
wonderfully. The thickness of both of them combined equaled two cubits and a
half, in accordance with the height of the chest.

When Moses descended from the mountain and arrived at the
outskirts of the encampment, he saw the calf and the frolic scene around it
(and may such a scene never take place again), and his anger was boundless, and
he dashed the two tablets to the earth in their presence and broke them. But,
before doing so, he showed the people the two tablets, their bright likeness
and wonderful engraving, declaring to then that God was angry at their deed,
and hence they were unfit to receive the tablets. At that moment, God (may his
name be exalted) caused the writing to disappear, and commanded Moses (upon
whom be peace) to dash them on the ground. If God had not blotted out his
writing from the two tablets, it would not have been lawful or possible unto
Moses to break them. Thus the same disappeared up to heaven by the power of
God, and nobody knew what became of them.

After his second fasting, while he was interceding for this
great sin, his prayers having been answered, God commanded him to hew unto
himself two tablets like unto the first, having the same shape and size. He,
therefore, following the instruction of God, ascended the mountain and fasted
forty days for the third time. And the two tablets were taken away from him and
engraved by the hand of God, like the first two, with the ten commandments,
only without addition or subtraction.

He came
down with them on the ninth day of the seventh month, as we have stated
already, and placed them in the chest which he had purposely prepared for them
in his tent. And he placed them beside the holy Torah until the tabernacle was
erected, when he deposited them in that, which Bezaleel had made, as we read in
Exodus, "And he took and placed the testimonies in the chest." But the command
was given first in Numbers, "And place the testimonies which I give thee in the
chest." This was confirmed later on in Numbers: "And it was there as Jehovah
commanded."

*And God possesses the best
wisdom.*

**XI.
THE TABLETS OF TESTIMONY.**

Why were
the two tablets called the tablets of testimony and the tablets of stone? They
were called the tablets of testimony that they might be a living testimony,
written in the correct and original Hebrew language, and containing all the
Decalogue, against whomever may transgress them or change them or garble them.
They were called so also, probably, because the children of Israel testified
unto themselves to accept them and to act in accordance with all of what God
spoke in Mount Sinai in their hearing and presence. Compare Exodus: "Whatever
God commanded us we will obey and do." And that is probably why they were
called tablets of stone to indicate that they were solid and of hard nature.
The meaning, however, is deep, and God only fathoms its secrets.

**XII.
THE TRANSCIPTION OF THE TORAH.**

When was the roll of the law read which was given to our lord
Moses Ben Amram, when was it transcribed by his noble hand, and when did the
children of Israel read the same and learn it, after the death of the apostle?

When the apostle received from God the holy roll, he placed it
in his tent outside of the encampment, and God used to speak to him after the
fog had encompassed the tent and covered the place where the holy roll was
deposited. This was done there when consultation concerning the daily affairs
of the people was needed. The commandments, however, were given to him in the
tabernacle, between the two cherubim. The roll remained in its place for forty
years. It was placed by the side of the chest which Bezaleel had prepared for
the two tablets as soon as the tabernacle was erected, as we have stated
before. During the first of the eleventh month of the fortieth year, Moses
began to copy the holy law, and deposited two copies which he finished in the
first month, one with the Levites, the other with the elders. Compare Duet.
xxxi. 9: "And Moses wrote this law, and handed it to the priests, the sons of
Levi, and to all the elders of Israel." And he taught them its content, as we
find in the same chapter, verse 19. Some say that that verse refers to all the
content of the law; for, at the end of these words, we read: "And after Moses
finished writing down the commandments of this law in the roll," etc., he
commanded the Levites to take the roll that came from God, and place it beside
the chest of the two tablets. Compare Deut. xxxi. 26: "Take the roll of the
Torah, and place it by the side of the chest of the covenant of your God, and
let it be unto thee a witness."

The death of our lord Moses took place in the beginning of the
twelfth month of the fortieth year, and the children of Israel mourned him
during that whole month. And on the first day of the first month they left
Arabat Moab, and on the tenth of the same they crossed the Jordan.

It is said they crossed the sea on Wednesday, and heard the
voice of God on Wednesday, and crossed the Jordan on Wednesday. *And unto God
belongs all wisdom and power.*

**XIII. THE JORDAN.**

If any one should ask, What is the Jordan? Answer, It is the
river of the Torah.

They celebrated the Passover after they crossed the Jordan, and
on the second day of the feast of Passover manna disappeared, and they ate from
the products of the land and made therefrom unleavened bread. Then they began
their seven years' war against the enemy, and on the seventh month of the
seventh year they conquered their enemies entirely, and were rested, and
erected the tabernacle on Mount Gerizim, which is the chosen place of the
dwelling of the Most High God. They built the stone altar in accordance with
the command of God, and offered due sacrifice, and fasted during the great day
of sin covering, and celebrated the Feast of Tabernacles. On that day the high
priest Eleazar Ben Aaron began to read the law to the people from the copy
handed to them by Moses, the apostle of God, written by his noble hand, as we
see in Deut. xv. 1, "At the end of seven years," in the first year of rest,
when the children of Israel shall celebrate the feast and appear before the
Lord they God in the place which he chose, shalt thou read before them this
Torah in the hearing of the children of Israel. He began its reading on the
feast day, and on the seventh day it was finished. It is said that he used to
read to them some book each day.

He would stand on a high place, and would raise his voice so
the whole people could hear his words and understand the meaning, and the
import of the Torah,- what was to them pure and what was impure, the verses
that were intended for men and those that were intended for women, all that God
commanded that they should do and perform. Compare Num. xxxi. 12: "Gather ye
the people, men and women, and the children and the neighbors and the
strangers," that they may hear and be instructed. Some learned men say that, on
account of the large number of people and the large space occupied by their
tents, the high priest could not make himself understood to the farthest as
well as the nearest to him, and therefore he used to adopt two plans: either to
gather them in separate numbers and read to each; or to read to the chiefs of
the people, the men of understanding, and have them instruct the rest. *And
God knows best.*

It is said that whenever seven years would pass, when the year
of rest would take place, the high priest used to enter the tabernacle on the
day of Sin Covering to burn incense. He would return, and with him he would
have the roll of the Torah. And would read it to the people of Israel,
according to one of the above plans during one of the seven days of the feast
of Tabernacles. He would keep the roll throughout that whole year, for the
people used to be scattered after their plowing and planting, tree-pruning, and
the rest of their work. The scribes would present themselves before the high
priest and examine the writing of the roll, the placement of characters, and
the true spelling. During the second year, on the day of Sin Covering, he would
return the roll to its place. Some learned men, however, say that the roll was
never removed from its place in the tabernacle. It was only the roll that was
written by the hand of Moses that was taken out and shown to the people, which
is quite correct. *And God knows best the truth.*

**XIV. THE SHINING OF MOSES' FACE.**

I was asked by some, concerning the face of our lord Moses Ben
Amram when it was bright and shone with light, When did it happen, and how did
he use to deal with the people when he used to read them the words of God?

After the three forty days' fastings, light darted out from him
with dazzling effulgence, outwardly and inwardly, and his noble face shone.
This was one of the greatest wonders that he performed; for the one who keeps
up fasting becomes feeble, he loses his strength, and the energy upon his face
is lost. It was the contrary in his case; for, in spite of the long fasting, he
shone with divine light, through the favor of God. This is implied in the
saying of God in Ex. xxxiv. 10: "With thee I will do wonders again, which have
never before been performed in all the earth, and before all men, and in all
nations,"- meaning that none of the jewels of the earth will ever compare in
brightness with this light with which he shone. He added "and in all nations,"
meaning that there has never been any man among all the peoples of the earth
who had ever come near possessing the same.

Verse 11 reads: "And all the people of which thou art will see
that the work which the Lord thy God will so thee is wonderful," meaning that
this wonder will be seen by the people without their being conscious of it. For
we read in Ex. xxxiv. 39: "And Moses knew not that the skin of his face began
to shine while he was speaking with him." And when he descended from the
mountain, the children of Israel, with his brother Aaron, saw him while his
face was brighter than the light of the sun. And they were dazzled with his
look, and were afraid to approach him, as we read in verse 30, "they were
afraid to approach him," although he knew nothing about the condition of his
face, for he was like other men, and unable to see his own face. Calling them
to draw near, he was informed of what they saw. Therefore he made for himself a
face veil, in order that the people might behold him (may the peace of God be
upon him). So then, whenever he addressed them, he would uncover his face, and
would speak with them the words of God; and when he was through his address
they would not be able to behold him. Whenever he went into the presence of God
he unveiled himself, but when he addressed the people he put on the veil. *And
God knows best.*

I was asked by some, concerning Ex. xxiv. 10, "And they saw the
God of Israel, and there was under his feet as it were a paved work of sapphire
stone, as clear as the cloudless heaven," What did they see? They saw indeed
our lord Gabriel the Archangel, the servant of the glorious God. To interpret
the word *Elohim* as God would be gross ignorance, for God has neither member
nor claw, because in the same verse we read: "under his feet." For God (who is
exalted) is not seen, and cannot be likened to anything. Compare Ex. xxxiii.
20: "For no man shall see me and live."

The word *Elohim* has different interpretations. It may be
applied just as the words Rabbi and *Adonai* to several titled persons,
such as the governor, sultan, etc., the number of which may render this
treatise long. Therefore what they saw was not God, but Gabriel, as we have
said. He was standing on a platform in the guise of a column as pure as a
jewel, and very transparent, as we read in xxxiv. 10, "having the transparency
of heaven in clearness. Our lord Gabriel was in the service of Hakkabod
(Glory), whose look was like the very consuming fire. Compare Ex. xxiv. 17,
"And the appearance of the glory of God was like the very consuming fire on the
top of the mountain in the presence of the children of Israel."

At this time they were commanded what we read in Ex. xxiv. 1:
"And he said to Moses, Come up thou and Aaron, and Nadab, and Abihu, and
seventy of the elders of Israel, and worship from afar." It is said also, Let
Moses and Aaron and Nadeb and Abihu and Ithamar come. And they saw the Lord of
Israel while they were at the base of the mountain, but the people observed the
light from the encampment, as we read in the same chapter, "in the presence of
the children of Israel." This was on a different day from that of the day of
the address before the Decalogue, for there we read in Ex. xix. 21: "Hurry down
and warn this people, lest they be emboldened to see Jehovah." He also warned
him to declare unto the people, even unto the priests, not to approach the
mountain. He commanded them to consecrate themselves lest the chief angel
should strike them. Compare verse 22: "And let the priests also, that come near
unto Jehovah, sanctify themselves, lest the angel of Jehovah strike them down";
and that is why we read in xxix. 11: "And upon the nobles of the children of
Israel he laid not his hand," which means that they, with the exception of the
apostles, did not embolden themselves, and did not approach without receiving a
command, and did not commit any evil thing without being struck by the Lord.
But they were favored with strength and power from on high, when they saw the
chief archangel in that wonderful sea.

They returned safely and with gladness, eating and drinking.
Compare Ex. xxiv. 11: "And they saw the angel of the Lord, and they ate and
drank." Moses, however, did not receive the address which was all made in the
presence of the people of Israel.

And I pray God for forgiveness for any addition or subtraction.
This is what my tired mind and sickly understanding could discover. *And God
possesses the best knowledge.*

**XV.
THE WATER AT REPHIDIM.**

To the question, What happened in Rephidim of miracles, on
account of the lack of water, and its appearance through Moses? My answer here
follows.

Before the war with the Amalekites they encamped in Rephidim and
were very thirsty, as, when they encamped there, they found no water. They
quarreled with the apostle Moses (upon whom be peace), and told him: "Arise,
and give us water, that we may drink, together with our children and babes and
cattle." But the apostle told them: "Why quarrel ye with me, and tempt Jehovah?"
They let him alone; but, on account of their parching thirst, they returned
unto him, and said: "Did you intend to bring us out of Egypt that we might
perish of thirst? If we ourselves were guilty, and did not deserve to be given
water, the children and the cattle, in what have they sinned, that they should
die of thirst?" The apostle, knowing that they were to strike him down, cried
to God for help, and the answer was immediate: "Pass before the people, and be
not afraid, and take with thee some of the elders of Israel."

This was done that they might behold the wonder, and not in
company with the people; for the place from which he caused the water to gush
forth was far away, and all the people could not behold it. And Jehovah knew
that there was no good in their coming to it to behold it. The place was Horeb.
In verse 6 it reads, "Behold, I," meaning that the angel will stand in a pillar
of cloud in the place which he was to strike.

Arriving, the apostle, in company with the elders, smote the rock
with his well-known staff; and behold the water in abundance flowing out of it,
which formed a large river. This river is the one alluded to in Deut. ix. 21,
"I have cast its dust in the river which flowed from the mountain." It divided
into two branches, one branch toward Rephidim and the other toward the
wilderness of Sinai, of which they drank during their stay in the wilderness.
That place was called Meribah in Ex. xvii. 7: "And he called the name of the
place Massah Meribah." The first word, Masseh, refers to their tempting God, as
we read in xxii. 2; and this was due to their great ignorance, lack of faith
and trust in the presence of God, and in his power to overcome their hunger and
their thirst. Verse 7 proves this; for in it we are told that they said: "Is
God among us, or not?" This was prohibited by God, as we read in Deut. vi. 16:
"Ye shall not tempt Jehovah your God, as ye tempted him in Massah." The word
"Meribah" refers to the quarrel which they had with the apostle. *But God
knows best.*

**XVI. THE BATTLE WITH THE AMALEKITES.**

As to the question of the Amalekites' battle and the reason why
the Amalekites came from a far country to fight them in that place, we may
answer, that this took place for several reasons: First, that God might remind
them of what they had committed in past sins, when they desired water and
tempted him, quarreling with his apostle, that they might reform and repent.
Second, when the king of the Amalekites heard of the arrival of the children of
Israel, and feared lest they would attack his land on account of his courage
and his strength of character and his God-offending pride, he sought to fight
them in the wilderness easier than it would be possible for him had they been
in a nearly settled country, thereby showing to the rest of the nations his
audacity and boldness. Therefore God sentenced him to perdition, as we read in
Num. xxi. 20: "The first of the nations is Amalek, but its end is perdition."

**XVII.
THE REASON FOR NOT DESTROYING THE AMALEKITES EARLIER.**

Should one ask, Why did not God destroy, as he was able, the
Amalekites before they fought the children of Israel? We answer, God was surely
able to do so, but he allowed this to help him, that it might be an example and
reminder, like the affair of Pharaoh, together with the miracles that took
place to his advantage and to that of his people: that the children of Israel
might know the great favor of God in destroying this Amalek, who was a giant,
and greater than he God had never before created; and that they might know the
art of war and tactics and courage, so that, when Sihon and Og and the rest
should come against them, they would fight without fear.

Again, the coming of this great giant with his Amalekites was
for the purpose of destroying all those who complained and quarreled with out
lord Moses in connection with the water. Compare xvii. 11. As to the real
battle, Moses gave its conduct to Joshua Ben Nun because he was sure of his
courage, and that the apostle Moses might stay on the mountain interceding and
praying for success. Of this our lord Moses had informed his disciple Joshua,
saying to him, that what he would do would take place on the marrow. At that
time, therefore, he ascended the mountain in company with Aaron and Hur, who
was the grandfather of Bezaleel, who built the tabernacle.

One stood on his right and the other on his left, while the
apostle stood interceding and praying, with his hands raised towards heaven
towards the holy place, and his staff in his hand. Verse 12 tells us that his
hands became tired; and therefore Aaron and Hur supported them, for he was
higher than they, as they placed under him a stone, and he sat on it: "But
Moses' hands were heavy; and they took a stone, and put under him, and he sat
thereon."

Now if some ask, Why did the apostle not keep his hands raised,
since he knew that in raising them Israel had victory, and in lowering them
Amalek had it? Why did he not keep his hands raised until all the Amalekites
had perished? The answer is, that this was done in accordance with the command
of God when he ordered that others should lower them, that beholders may know
the high station he had before God. They, no less than the whole nation, had
need to know. This took place, according to what we have kept in our memory, on
Friday.

*The
Standing of the Sun.*

The battle did not cease at the end of the day. Therefore the
sun stopped for a sufficient time to allow Joshua a complete victory over the
Amalekites before sunset. Amalek and the people who followed him must be killed
before the coming in of the Sabbath, for at the sunset the Sabbath would begin,
and Israel would be bound in with its conditions, and could not continue to
fight. This we have taken from the book attributed to him and know as the book
of Joshua. *And God knows all these things best.*

However, we could infer this from Ex. xvii. 12, for we read:
"And his hands were kept steady until the going down of the sun." This was due,
probably, to what we know of the same verse and the preceding one. When Amalek
and his people were destroyed, God commanded Moses to write down the record of
this battle in a roll, and to read it in the hearing of Joshua, that he and the
people might know that God blotted out the name and the mention of the
Amalekites from under the entire heaven, that the people might recover their
courage, as they had been terribly afraid, since the giant had come from a very
far place to fight them boldly. Then the apostle built in that place an altar,
and sacrificed thank offerings to God for his health, and called the place
"Jehovah is my standard," meaning "O Jehovah, thou art my high mark. To thee I
direct myself in the time of need, as men direct themselves to the standard of
the king wherein his camp is in the time of need." Some learned men claim that
the name was not called *Nessij*, but *Ness*, without the *ij*,
meaning that this altar was to be a standard of a sign to Israel whereby the
nations should know what God had done for them in delivering them from Amalek.
Therefore it was called *Hanness*, meaning the standard of the sign. Some
say it is derived from *Hannoseh*, which is the name given to the angel
who is occupied with the affairs of Israel, and this is the interpretation of
our most devout and chiefest of poets, our lord Phinehas, in the words to be
spoken on the great day of great fasting, and those of his son our lord
Abishah. Among the secret properties of this name one is it contains the exact
numerical value of the period our lord Moses lived- 120 years. NeSeh=120.

The apostle closed his words with the saying, "The hand is upon
the throne of Jehovah. (He has sworn) there will be a war for Jehovah with
Amalek from generation to generation." Some explain the last two words forever
and ever. This was done so that Joshua might not be carried off with his
strength and courage because he destroyed Amalek, but that he might remember
his ability was from God, that he might be humble and attribute nothing to
himself. From the word *Kessah* we have now what we call "the verse of the
throne," for the word means "throne." *And God possesses the best knowledge.*

Any one that desires to learn further, let him read what our
learned men have written upon the Sabbath of Amalek. This is all that my sickly
intelligence and weak mind has discovered, and *we will some day return to
God.*

**XVIII. THE TIME OF JETHRO'S VISIT.**

A question concerning the story of Jethro: When did he come to
his son-in-law? Was it while he was in Rephidim or after? According to the
Torah, he arrived at Rephidim before Israel went to Mount Sinai; but we cannot
be led with the order, for the words of the Torah may imply the time either
before or after. We believe, however, that it is more correct to hold that his
visit was on Mount Sinai. Compare Ex. xviii. 5: "And Jethro, the father-in-law
of Moses, came with his sons and his wife to the wilderness where he was
encamped, at the mount of God." These words are clear enough, and need no more
explanation. According to the commentaries written by that most excellent
doctor of blessed memory, Sadakah, his visit to Mount Sinai was in the second
year after the erection of the tabernacle. We can prove that from the words
given in the fifth book i.6: "Jehovah our God spoke to us in Horeb, saying, ye
have dwelt long enough in this mountain. Turn and take your journey," etc. Then
in the next passage, beginning with verse 9: "And I spake unto you at that
time, saying, I am not able to bear you alone myself," etc.

Read the following verses, where he informs us that he
established "chiefs of thousands and of hundreds," referring to what Jethro his
father-in-law had advised him. Thus we know that it was before their departure
from Mount Sinai this new arrangement was done. It was due to Jethro, who gave
the advice the very morning of the day when he arrived at where the apostle
was, as we read in Ex. xviii. 13. This passage is the greatest proof to us that
Jethro arrived in the beginning of the second year of the departure of the
Israelites from Egypt, after the erection of the tabernacle. Therefore no
attention should be paid to the suggestion that his visit took place before
their entrance into the wilderness of Sinai, for we read in Ex. xviii. 27: "And
Moses sent his father-in-law, who went to his home." Again, we know the
departure of Jethro to his land took place during the time when they were about
to leave Mount Sinai, as we read in Num. x. 29: "And Moses said to Jethro, the
son of Hobab the Midianite, his father-in-law, We are about to leave." And he
asked him to go with them; but he refused, saying, "No, I cannot go, but I
shall go to my land and to my kindred." And this is an additional and plain
testimony to our position.

*Why
Both Hobab and Jethro?*

If one asks, Why was he called here Hobab when his name was
Jethro? We will say, The name *Hobab* means "loving," and was given to him
by the apostle Moses. Compare deut. xxxiii. 3, *af hobeb ammim*, "he
loveth (is lover of) the people." He loved piety, and offered sacrifices of
thanks to God for his great favors to Israel, for delivering them from Egypt.
Read Ex. xviii. 10-12: "Blessed be Jehovah, who delivered you from the hand of
the Egyptians, and from that of Pharaoh,...and Jethro, Moses' father-in-law, took
a burnt-offering and sacrifices for God." To those who assert that Jethro took
place while he was high priest of Midian, but his people continued in their
heathenish way, and he left them, believing in God and in his oneness. That is
why the people lost their respect for him, and his daughters were driven away,
and not allowed by the shepherds to water their sheep; for it was but right
that his sheep should have been given the right of way first and allowed to
drink, for Jethro was the high priest. Were it not for his conversion, Moses
would not have entered into his family by marrying one of his daughters.

The words of Jethro, *Attah yadaty*, "Now I know," imply
only a declaration, but nothing reflecting on his former belief. Having heard
of the deeds of God's power and greatness, he renewed his belief in him and his
greatness by saying, "God is greater than all the gods."

If one should say, Why was not the account of the visit
postponed, and recorded at its own place? We would reply in two ways: First, as
it was God's plan to record ordinances and occurrences, some anticipating others,
and as the account of Jethro's visit was short, he recorded it here. Second,
God may have recorded Jethro's visit in chapter xviii., in order that it might be read immediately after the account
of the battle with Amalek, that Jethro's superiority and nobility of character
might be the more noticed. He was related to Amalek, being the son of Reuel and
a descendant of Esau; and Amalek, we know, was the son of Eliphaz, a descendent
of Esau. The latter came to do evil to Israel, but the former came to do good; and
that is what prompted Moses to call him *Hobab,* or "lover," and to be
pleased with his counsel, which he obeyed. He therefore asked what may be read
in Num. x. 31-32. A like example and precedent may be found in Genesis, where
the account of Judah is given in the story of Joseph, and where it is said that
when Judah saw the harlot woman, he went to her, but as to Joseph, when the
harlot saw him she sought him, but he ran away from her, and the difference and
superiority of the one over the other may be well marked out. *Enough. The
best knowledge is that of God.*

The most learned and wise doctor, Jacob Ben Isaak, the physician
of Askelon, says, in his book called "The Commentaries of Ordinances," that
Jethro made two visits to his son-in-law; first, in company with Moses' wife
and two children; and last with the intention of settling down with him and
entering into his religion and fulfilling the ordinances, together with all
those who moved with him of his children and neighbors, thereby becoming like the
Israelites, with the same rights and privileges. It is said that the children
of Jethro received a portion of the promised land in preference to the rest of
the Gentiles, who were converted to our religion. *God alone, however, is infallible.*

**XIX. THE SONS OF MOSES.**

To the question, whether the children of
Moses, with their mother, returned with Jethro or remained with Moses, I
answer, The wife of Moses, or the mother of the children, remained with the
apostle without ever being known by him, as we know from Num. xii. 1: "And
Miriam and Aaron spake against Moses on account of the beautiful woman whom he
had taken." This *Ishah*, or "woman," was exactly the same Zeborah, and
not, as the Jews pretend, that the apostle Moses took a Cushite woman as a wife,
-*Kusheet,* that is " a black woman." *May God fight them for this
imputation on the Apostle!* The fact is that the apostle Moses did never
remarry, not to say that he had married a black woman, a marriage that was
quite prohibited, and the Israelites were absolutely forbidden to approach such
women. The qualifying word is *Kasheet*, which means "beautiful," and not
Kusheet, as the Jews had it, meaning "black," thereby reversing the meaning of
the passage[1].

For the apostle, after conversing with God
in the burning bush, did never know a woman; and we will prove this in another
place, if the Lord wills. As to the children, according to our lord high priest
Jacob, in his book entitled "Pleasure Hours," they returned with Jethro; but
the apostle, fearing they might go astray after his death, in accordance with
what he said in Deut. xxxi.39, wrote them a copy of the Torah, and handed it to
them, and sent them in company with their grandfather Jethro. They, however,
did not return to their former place, but in company with a party of people,
who were to see to the fulfillment of the Torah and its commands, went towards
the east, and their descendants are still living; but they had a nomadic life,
like the Arabs, dwelling in their hair tents. The writer of the aforesaid book
says that their descendants will live unto the end, in their obedience to God.
When Moses bade his children good-by, the writer says, he uttered the following
words: "Peace be to you, O Gershom and Eliezer!" This was a covenant of peace,
a guarantee from all dangers, and it would not be possible that their race be
cut off to the end of the world. Only Jehovah had concelled them and set them
afar, that none may know their whereabouts until he permits it. *And God
knows best!*

**XX. THE HEIR OF AN
ADULTRESS.**

Question: Should a man take to himself a
woman as his wife he discovers afterwards to have violated her purity, and who
is adjudged to be killed; if she is killed, who will be her heir?

Her heir will be the high priest who
adjudges her to death. None else, whether he be a relative or neighbor, or even
her husband, can inherit the least thing from her. This can be inferred from
Num. v. 5-8: "When a man or a woman commit any sin...if the person have no
kinsman to whom restitution may be made for the guilt, such restitution that is
made unto Jehovah for guilt must be the priest's." The writer of this answer
compares it with the case of the inheritance of the daughters of Zelophehad,
who would not have inherited their father, unless it were for the fact that he
did rebel against God, for they said: "He was not among them that gathered
themselves against Jehovah in the company of Korah: but he died in his own sin"
(Num. xxvii.3). His sin resulted from his work on the Sabbath: on that day he
was discovered felling wood, which was not rebellion, and therefore his
daughters deserved to inherit him. The unbeliever or rebellious, according to
our learned men, can neither inherit nor be inherited. It is said that in such
a case as we have already mentioned, the money advanced, or whatever was
promised to the woman by the husband before the marriage to be paid by him
after the marriage, even if it were advanced to her previous to the discovery
of her guilt, the same forms a part of her inheritance, and he can lay no claim
to it. *And God knows the unknown.*

**XXI. THE FACE OF LABAN.**

Why is it that in Gen. xxxi.2, "And Jacob
saw the face of Laban, and, behold, they were not *Eynam* as before," the
plural form is used? The reading *Eynam* refers surely as well to the children
of Laban.[2]
For the first verse reads, "And he heard the words of Laban's sons, saying,
Jacob hath taken away all that was our father's." Thus *Eynam* refers to
them as well as to their father. Our lord Jacob discovered the inner change of
Laban from that of his face; for nothing he concealed within himself but leaked
through the features of his face and the utterances of his tongue. The
countenance of man is the mirror of his soul. Some say that the sharp sight of
the believer unveils the inner soul. *But God knows best.*

**XXII. CONCERNING
OATHS.**

How can you harmonize the command of the
Decalogue, "Do not pronounce the name of Jehovah thy God in vain," and the one,
"Do not swear falsely in my name," with "His words he shall not unbind or
break"? Answer: The command given in Deut. v. 11, meaning, "Thou shalt not
raise," etc., really does not mean to prohibit something the carrying of which
is sinful, nor the raising or lifting of an object from one place to another;
but the command means simply, "Do not pronounce" the name of the Most High in
false utterances, just as we have the same words *Lo tish-sha* in the
prohibitive command *Lo tish-sha shoma shaw*, meaning, "Do not pronounce
or raise a false report"- avoid spreading reports of the veracity of which you
are not sure. Our learned men have divided oaths under three heads.

First. The prohibited oath of falsehood, as
meaning "Thou shalt not bear false witness against thy neighbor," and "Thou
shalt not bear vain or untruthful witness."

Second. The prohibited oath for selling or
buying commodities either without weight or measure, but by mere guesswork.

Third. The prohibited oaths which are made
for no purpose whatever, and nothing is affirmed or denied thereby. From the
command "Thou shalt not swear falsely in my name," we may infer that an oath
may be either obligatory, or lawful, or vicious. The first is the right of the
one accused of crime but without evidence. The oath is to be made in the court
before the judge, for Jehovah said, "In my name thou shalt swear"; also, "The
oath of Jehovah shall be between them." The lawful oath is that which binds a
man to performance if the act be lawful; as, refraining from eating, drinking,
fasting, and wearing costly apparels, etc. The oath is such cases is binding,
and must be carried out. The vicious oath is that which is made falsely,
coupling the name of the Most High God with things unlikely or false, and
thereby dishonoring him. Compare "Ye shall not swear falsely in my name, and
thus profane the name of God. I am Jehovah."

The punishment of such a transgression must
be meted out with death. The transgressor profanes the name God by such an
oath, made in any other tongue. As to Lev. v. 2, it means that the swearer
rashly must be bound to his oath, if sin is not to be committed; but if his
oath is due to causes which render him unconscious of his oath, such as
drinking, he is not responsible; if conscious, he is quite responsible and must
carry out his obligation. Then God said, "He shall not break his word; he shall
do according to all that which proceeded out of his mouth."

Our learned men have written with great
zeal concerning the import of "Thou shalt not pronounce the name of Jehovah
they God falsely." Of the many allusions this passage contains, one is to the
hypocrite, who shows piety to the world, but who is secretly attached to his
sins and to a life of immorality, a slave to his passions, and therefore his
connection with God is groundless, and the pronunciation of God's name is in
vain, and untrue to his conviction. Therefore God said: "For Jehovah will not
hold him guiltless, who pronounces his name falsely." Clear! The man whose
conduct is so characterized is more afraid of the creature than of the Creator,
and cannot be guiltless before God, for his false oath. Every word God as given
in the revealed Torah through our lord Moses (upon whom be peace) possesses
several allusions which are to be applied in their proper places. This is
enough for the man who lays aside his prejudice, and is willing to receive
guidance and act piously. In all such things let God be the final judge, and
let the sentence he utters be carried out. This is all which a tired mind and
sickly intelligence could discover. *But the Most High knows best what is
ideally right.*

**XXIII. THE
INHERITANCE OF A WOMAN WHO MARRIES OUTSIDE THE TRIBE.**

If a man should die leaving behind him
wealth, such as land, etc., but no male heir who may legally inherit him; if he
should be survived by daughters, married in families other than his and outside
of the tribe, what should be done with the wealth of the defunct? Have the
daughters any rightful claim on them or not? What would follow? The answer
(praise be to God only) is as follows. The daughters who are the only offspring
of their parents should marry their cousins of their tribe, if they desire
valid claim to their shares, in order that the inheritance may continue to be
theirs. Remember that the daughters of Zelophehad, when their request was
granted, were conditioned to marry in the tribe of their father; for the
inheritance should never pass from one
tribe to another. Our predecessors (may God be pleased with them) said, and
their saying must be obeyed, that even if the daughter who has inherited from
her father should desire to marry a man outside of her tribe she would be
disinherited, and others worthier than she, who belong to the tribe, would
receive the inheritance. This statement is absolute, and liable to no
modification. The land of the defunct should not be transferred to his
daughters who are his only heirs, but who have married into another tribe. The
inheritance of their father must remain intact; another tribe in not to enjoy
its use. It must be preserved and carefully guarded until God's purpose is made
manifest relative to the daughters of the defunct. Should their husbands die,
they are entitled to the inheritance; should they die, the inheritance becomes
the property of the House of God, if there is none that may have a legal claim
to it. Cf. Num. v. 8, "And if there is no kinsman to the man that restitution
may be made to him for the guilt, the restitution that is made for the guilt
unto Jehovah shall belong to the priest." The restitution to the priest is made
as if to the House of God. This is according to our understanding of the law
and to the exact interpretation of our learned men. *But the Most High God knows best the exact truth. Verily he
knows the unknown.*

**XXIV. THE USE OF
RENNET.**

Some of my people asked me concerning the
use made by our predecessors of the rennet of the suckling kid, in order to
make cheese, by placing it in milk, and the continuance of this custom until
the attention of the humble writer was called to it, resulting in its
abolition; and since then we have not discovered any using it. As to the use of
the rennet by our people, I may say it is surely a great vice which our people
introduced inadvertently. They had either taken it from the Jews, or had been
deceived into adopting it by some indifferent believers in the days of *Benutan*.
Nobody seemed to have spoken against the practice, as it is evident many
generations had come and passed without the least attention having been called
to it.

If one should ask, How could this have
taken place during all this time and period, the length of which is unknown,
and none of the former learned and able men had ever attempted to oppose and
prohibit the practice? For an answer, I can only say that God, in his divine
foreknowledge, knew that doubtless some faults would be unknowingly committed
by his hosts, and their eyes could not discover them, and therefore, he said in
Lev. iv. 13: "And if the whole congregation of Israel shall err, and a certain
thing be hid from the eyes of the assembly." Otherwise no need of this passage
would have been found. No guilt is therefore to be laid on us, or on those who
preceded us, for this practice; for it was due to a general inadvertence.
Behold how careful we are in our use of meat in connection with milk or milk in
connection with meat. Should a vessel have the least trace of flesh or milk;
should it not even be very clean, and then any of the two substances, flesh or
milk, be placed in it, it becomes, according to us, *Tamay*, that is,
"defiled." Even if the salt that touched the meat be used with milk, the same
state of pollution would follow, and we could not use the milk.

The rennet is, in reality, one of the
portions of the sheep or kid that belongs to the priest, and should be
immediately delivered to him, and no delay made: for it is *Kadosh*,
"holy." Since it contains milk, and the butcher removes it and cuts it while
both knife and hands are stained with flesh and blood, it becomes binding to us
to have nothing to do with its use as food, if we are to be faithful to our
tradition and practices. I, therefore, in order to keep my religious duties,
have put its use under the ban. Its eating is neither necessary nor binding,
and we have neither command nor law to that effect; but we use it as we use
butter and fat and the like. It is unlike the unleavened bread and the
sacrifices of the Passover which must be eaten. We must not defile our souls by
a doubtful thing which we can easily do. God said, "Do not defile your souls,"
and "Ye shall be holy to God," etc. This is sufficient.

*To obey is
safest, and God knows best.*

###### XXV.        
THE ABRIDGMENT BY LAYMEN OF THE AUTHORITY

**OF THE PRIESTHOOD.**

A few men of the laity protested that they
should be "associates" of the Scribes in giving judgments and supervising the
estates of the priesthood. Can there be any attention paid to them, and have
they any right to their claim? If what they claim is vain, please give them a
confuting reply, and convict them strongly of their vicious pretensions; and
may the kind giver reward you!

The answer: The noble Torah gives the
children of Levi complete authority over all the estates or offerings of the
temple. None else can have any hand in these matters. Thus said God in Num.
xviii. 1: "And Jehovah said to Aaron, Thou and thy sons and thy fathers' house
with thee shall bear the iniquity of the sanctuary. And thou and thy sons with
thee shall bear the iniquity of your priesthood. And thy brethren also, the
line of Levi, the tribe of thy father, draw them near with thee, that they will
be responsible as he was." God foreknew that the descendants of Aaron are the
children of Levi. Again, we are plainly told that in whatever matter not
indicated by the law, the decision of the priests, the sons of Levi, should
prevail, and could not be modified unless by some legal reasons. Read Deut. xviii.
8: "If there be concealed from thee a matter in judging, as between blood and
blood, between plea and plea, or stroke and stroke, matters of
controversy...arise, and go up to the place, which Jehovah thy God has chosen, to
the Levite priests." Their decision is binding, as we read in verse 10:
"according to the decision they shall tell thee thou shalt do; thou shalt not
turn aside from the sentence they shall show thee, neither to the right nor to
the left." The same is affirmed in those things set apart fro God: "Then the
priest shall value it, whether it be good or bad; as the priest shall value it,
so it shall stand" (Lev. xxvii. 14).

In addition, I must say that, from
Scriptural inferences, the high priest of the people must have his due honor.
None should injure his name or measure up himself beyond him, as one may do
with others. His people should pay him their respects and esteem, and should
not look at him as any of their ordinary fellow citizens. Distinction and
preference should be given all his people, for it is apparent to all
intelligent people that not every man of any grade could be made into a high
priest, lest his practices humiliate him and keep him aloof, lest God be
displeased and his worship be vain; this especially given with reference to the
Levites, who are, as the righteous Lord has said, the chosen persons for
priesthood, prayer, blessing, and divine judgments. Compare Deut. xviii. 5:
"For Jehovah thy God has chosen him out of all thy tribes, that he may stand to
serve in the name of Jehovah, he and his sons all the days." This means that
they were chosen from ancient days to be honored and respected.

I have found, also, that the Levite must
not be discarded and others followed: "Beware of the discarding the Levite the
length of thy days on earth" (Deut. xii. 19). It is in connection with the
tribe of Levi that the apostle Moses made the prayer found in Deut. xxxiii. 11,
that its prayers may be heard, and blessings may be bestowed; that its enemies
may be crushed, as "O Jehovah, bless his strength, and be pleased with the
words of his hands." A warning is given that the Levite may not be opposed, as
we read in the same verse: "But break through the lions of those that rebel
against him and hate him." The learned Hasam Assoory of Tyrus explains these
words as follows: He who harbors any evil thing or hatred against this tribe,
Jehovah will smite him with great calamities, and his plans will fail; for the
prayers or curses of the Levites shoot through faster than very arrows. As to the
words "Break through the lions of the opposers and haters," they mean that he
who would plan to do such things is only a darer, who is unaware of his
conditions, and is like the man who drinks poison to try it. To impress the
people with dire consequences of such an attempt, he says, "Who could oppose
him?" Therefore, I believe that it is not lawful to depart at any time from
their given decisions and pleasures, nor is it lawful to call a halt to them
through reasons of expediency, on merely mental grounds- for they have been
long before empowered by the declarations of the Torah, and it is not to be
imagined that the decisions of others are applicable to them unless there is
against them a legal plea. *And God knows best.*

Now I ask you readers of this my epistle to
explain to me the exact meaning of the words of Jehovah in Deut. xix. 14, "Thou
shalt not remove the landmarks of thy neighbors which the ancients have set
up." What meaning do you put on the word *Reeshoneem*, "first ones,"
"ancient ones"? God has affirmed this command with strong terms, for he said,
"Cursed be the man who changes the landmarks of his neighbor."

Pray, inform me, also, concerning the
meaning of the words, "Thou shalt love thy neighbor as thyself. I am God." How
contrary to this command do we act! How we do hate each other, and how we do
backbite each other! To these things is due our downfall and utter relapse. So
much is sufficient.

And, as
for the rest, though it is unknown to me, and I understand not even the
boundaries of that I know not, it is definite in the mind of God, and he knows
all. Amen.

WRITTEN ON THE 29TH DAY OF
SHEWAL, CORRESPONDING TO THE 21ST OF NOVEMBER OF THE ARABIC YEAR
1325 (1907), BY THE HUMBLE AUTHOR JACOB, THE PRIEST OF THE SAMARITAN PEOPLE IN
NABLOUS.

[1] The
Samaritans read this word *Kash-sheet*, and derive it from a verb meaning
"to grow fat, plump, and beautiful."

[2] The Hebrew
form is probably a later correction. It is *Eynennoo*,- "it was not."

## Some Account of the Ancient Samaritans

Manners of the Ancient Israelites containing an Account of their
Peculiar Customs and Ceremonies, their Laws, Polity, Religion, Sects, Arts
and Trades, Divisions of Time, Wars, Captivities, etc. with a short account
of the Ancient and Modern Samaritans. 1825
Written originally
in French, by Claude Fleury. 1825.

Chapter VIII, p. 250-263.
***Some Account of the Ancient Samaritans.***
As
the History of this singular people is so intimately connected with that
of the *ancient Israelites*, it may not be improper to give a short
account of them in this place.

About
the year of the world 3295, 709 before the Christian era, *Sennacherib*
king of Assyria, having failed his attempts upon Judea, and becoming cruel
and tyrannical even among his own people, in consequence of his disappointment,
was slain by his two eldest sons,
*Adramelech* and *Sharezar*,
while worshipping in the house of his god *Nisroch*. The parricides
having fled, *Esarhaddon* the third son, assumed the reins of government
in the Assyrian empire.[1]
After he had fully settled his authority in Babylon, he began to set his
heart on the recovery of what had been lost to the empire of the Assyrians,
in Syria and Palestine, on the destruction of his father's army in Judea.
Having gathered together a great army, he marched into the land of Israel,
and took captive those who were the remains of the former captivity (a
few excepted who escaped into the mountains, &c.) and carried them
away into Babylon and Assyria. As the land was in danger of becoming entirely
desolate through lack of inhabitants, he brought colonies from *Babylon,
Cutha, Ava, Hamath,* and *Sepharvaim*, and established them in
cities of Samaria, instead of those whom he had carried into captivity.[2]
And thus the *ten* tribes which had separated from the house of David
were brought to utter destruction, and could never afterwards assume any
political consequence.

It
appears that some considerable time must have elapsed from the captivity
of the Israelites of Samaria, before the above heathen colonies were brought
in; for we find immediately on their settling they were much infested with
lions, commissioned by the Lord to be a scourge to these idolaters,[3]
and which, we may suppose, had multiplied greatly after the desolation
of the land. The king of Babylon being told that it was because they worshipped
not the God of the country, that they were plagued with ferocious animals,
ordered that one of the captive Jewish priests should be sent back, to
teach these new settlers *the manner of the God of the land*; [4]*i.e.*
how to worship the God of Israel, as it was an ancient opinion among the
heathens, that each district, and country had its peculiar and tutelary
deities. A priest was accordingly sent back, who took up his residence
at *Beth-el*, and there established the worship of the true God, and
the heathens incorporated this worship with that which they paid to their
idols. The few remaining Jews soon became miserably corrupted both in their
manners and religion, and while Jevivah was feared because of his supposed
superior influence in that land, all the other gods of the Babylonians,
Cuthites, Hamathites, Avites, and Sepharvites, had divine honours paid
to him.

This
monstrous mixture of idolatry with the worship of the true God, continued
for about three hundred years, till the building of the Samaritan temple
on mount Gerizim, by Sanballat the Horonite, about A. M. 3595, B.C. 409.
As the Jewish priesthood had been greatly corrupted by impure connexions
and heathenish alliances, Sanballat found no difficulty to procure a priest,
a regular descendant of the house of Aaron, to officiate in the schismatical
temple which he had lately erected: for one of the sons of *Joiada*
the high priest, whom Josephus called *Manasseh[5]*,
having married the daughter of Sanballat, and refusing to separate from
her when *Nehemiah* insisted on all Jews to put away their strange
wives or to depart the country, Manasseh fled to Samaria, and there became
high priest of the temple on mount Gerizim, built by his father-in-law.
Samaria now became a common asylum for refractory Jews; for all who violated
the law by eating forbidden meats, &c., and were called to account
for it, fled to the Samaritans, by whom they were kindly received; and
as multitudes had apostatized in this way, in process of time the major
part of the people was made up of apostate Jews and their descendants.
This soon brought about a general change in the religion of the country;
for as they had hitherto worshipped the God of Israel only in conjunction
with their false gods, after a temple was built among them, in which the
daily service was constantly performed in the very manner as in Jerusalem,
and the laws of Moses brought to Samaria and there publicly read, they
abandoned the worship of their idols, and became wholly conformed to the
worship of the true God, in which they have hitherto continued with undeviating
exactness; being in many respects more conscientious than the Jews themselves.[6]
The Jews, however, considered them as *apo*states, hate them worse
than any other nation; and the Samaritans consider the Jews their worst
and most inveterate enemies.

It
is necessary to observe, that as out of Samaria no prophet arose after
this time, and the Jewish prophets having inveighed strongly against the
Samaritan corruptions, they have never received the prophetical writings
of the Hebrews, and have none of their own: so that all they acknowledge
of the Jewish Scriptures to be divine, is the five books of Moses, which
they have in the most scrupulous and conscientious manner preserved till
the present day; and to them the republic of letters is obliged for
the preservation of the ancient genuine Hebrew character, now called the
*Samaritan*, which was thrown aside by *Ezra* when he published
a connected edition of the Old Testament Scriptures, in which he used the
Chaldee character, since improperly termed the *Hebrew*.[7]
It is scarcely necessary to observe, that the Pentateuch is printed in
this ancient Hebrew character, in the first volume of the London Polyglott,
and its various readings are given in a parallel column in the first volume
of Dr. Kennicott's Hebrew Bible.

Having
taken this general view of the rise and continuance of this remarkable
sect, it may be necessary next to consider what their *present state*
is, both in religion and civil point of view.

__________

CHAPTER IX. p. 253
***A short Account of the Samaritans in Judea and Egypt.***
The
present state of the Samaritans in Egypt and Judea cannot be better known
than from Dr. Huntington's letters. This learned Englishman had seen them
at Cairo and Napolussa, had corresponded with them, and examined them upon
several things, which common travelers generally omit.

"There
are no Samaritans," he observes, "at Damascus; and though those of Sichem
boast of their numerous brethren at Cairo, I saw there but one Samaritan
and his wife, who were very poor. The synagogue is a little, nasty, and
obscure chamber. Here are kept two copies of the law, which may be about
five hundred years old. They have a form of prayer, and a book which they
call Joshua, which contains a short chronicle from the creation of the
world to Mohammed. Lastly, they keep in their little library some commentaries
on the law, written in Arabic. This is the language in common use, except
when they quote any passage of the law; or write the names of their high
priests, for then they use the Samaritan Characters. Those of Sichem or
Napolussa are for the most part farmers of the customs, and collectors
of the tribute at Sichem, Gaza, Joppa, or else are secretaries to the Bassa,
which gives them some countenance. They walk the streets well enough dressed,
and are not so miserable as in other places. Their principle, *Merchab
ben Yacoub*, wrote to me at Jerusalem. The letters were signed by eighteen
persons, which were almost all of consideration at Sichem.

This
commissary of the customs was afterwards obliged to retire to Leghorn,
because of the persecutions he met with in the holy land. These Samaritans
boast of having a copy of the law written by the hand of *Abisha*.
`We have,' say they in their letters, `a sacred writing; `tis the copy
of the law, in which are found these words; `I, Abisha, the son of Phineas,
the son of Eleasar, the son of Aaron the high priest, have transcribed
this copy at the door of the tabernacle of the congregation, in the thirteenth
year of the children of Israel's entrance into the holy land, or upon the
frontiers.'" The Samaritans having boasted of this copy, I was willing,
in a second journey I made to Sichem, to examine the truth of the fact
with my own eyes. But I turned over the manuscript long enough without
finding the words; and the Samaritans, who were present, confessed that
these words were not in their copy; that they were formerly, but somebody
had maliciously expunged them.

Thus,
instead of honestly acknowledging their imposture, they face it with a
new falsehood, and sacrifice their conscience to a chimerical antiquity."
All the Samaritans hate the Jews mortally; for this traveler relates, that
they having one day asked him whether there were Hebrews in his country,
they were overjoyed to hear there were; but when he went to undeceive them,
because they took the Jews of England for Samaritans, they would not believe
him: "No, no!" cried they, "they are Israelites, Hebrews, our most *brotherly
brethren*." As they do not give the Jews the title of Hebrews, or Israelites,
they think all nations do the like. And indeed they fancy that they are
the only stock of Israel. One of them had a design to come and see those
whom he called his brethren in England; but understanding he must be upon
the sea on the Sabbath, he thought it was breaking the rest of it, and
would hear no more of the voyage; for they observe the Sabbath with the
utmost strictness. They do not pronounce the name *Jehovah*, but make
use of the word *Sema*. Mr.
*Ludolf*, with a great deal of reason,
believed it to be the word *Shem*, which signifies *the* NAME,
by way of eminence. What is more surprising is, that the Christians of
Egypt do the same thing, never pronouncing the word *Phta*, which
is the name the Egyptians gave God, to signify that he did everything without
fraud, with art and truth. But they call God Ebrudiz."

"Their
notions of the Messiah are very confessed and very different; but they
always speak honourably of him, and they do not declaim much against those
that worship him. Their hatred to the other Jews makes them more moderate
perhaps to the Christians."

To
omit nothing that concerns the religion of the faith which the high priest
*Eleazar* sent to *Scaliger*, in the name of the synagogue of
*Sichem*, which that great man consulted.

"*1*.
The Samaritans observe the Sabbath with all the exactness required in Exodus.
For none of them goest out of the place where his is on the Sabbath day,
but only to go to the synagogue, where they read the law and sing God's
praises. They do not sleep that night with their wives, and neither kindle,
nor order fire to be kindled; whereas the Jews transgress the Sabbath in
all these points. For they go out of town, have fire made, sleep with their
wives, and even do not make use of proper ablutions.

"*2*.
They hold the *passover* to be their first festival. They begin at
sunset by the sacrifice enjoined for that purpose in Exodus. But they sacrifice
nowhere but mount *Gerizim,* where they read the law, and offer prayers
unto G0d, after which the priest dismisses the whole congregation with
a blessing.

"*3.*
They celebrate for seven days together the *feast of the harvest*;
but they do not agree with the Jews concerning the day after the solemnity
of the Passover; whereas the Samaritans reckon fifty days, beginning the
next day after the Sabbath, which happens in the week of unleavened bread,
and the next day after the seventh Sabbath following, the feast of harvest
begins.

"*4*.
They observe the *feast of expiation* the tenth of the seventh month.
They employ the four-and-twenty hours of the day in prayers to God, and
singing praises, and fasting. For all except sucking children fast; whereas
the Jews except children under seven years of age.

"*5*.
The fifteenth of the same month they celebrate the *feast of the tabernacles*
upon the same mount *Gerizim*.

"*6*.
They never defer *circumcision* farther than the eight day, as it
is commanded in Genesis; whereas the Jews sometimes defer it longer.

"*7*.
They are obliged to wash themselves in the morning when they have slept
with their wives, or have contracted any defilement in the night; and all
vessels that may become unclean, are defiled when any such unclean person
touches them.

"*8*.
They take away the fat from sacrifices, and give the priests the *shoulder*,
the *jaws,* and *belly*.

"*9.*
They never marry their *nieces* as the Jews do, and have but *one
wife*: whereas the Jews may have many.

"*10.*
They believe in *God*, in *Moses,*
and mount *Gerizim*.
Whereas the Jews put their trust in others. We do nothing, say they, but
what is expressly commanded in the law by the Lord, who made use of the
ministry of Moses. But the Jews swerve from what the Lord hath commanded
in the law, to observe what their fathers and doctors have invented".

Thus
far their creed sent to *Scaliger. They* say, that Mr. Huntington
persuaded them they had brethren at London; but he says that the Samaritans
were misled by the Israelites, and thought that all who went by the name
of Israelites were Samaritans. Some fraud seems to have been practiced
upon them relative to this subject, in order to get a copy of their law,
and they certainly did entrust him with a copy of their Pentateuch which
Dr. Huntington seems to have requested from them in the name of their pretended
Samaritan brethren in England: at least, so am I to understand their letter
to these English Samaritans, a translation of which I subjoin from
*Basnage*,
that the fact may speak for itself. Indeed it is a literary curiosity,
and being perfectly authentic, is worthy of particular attention.

A Letter of the Samaritans, to their Brethren in England

In
the name of the Almighty, adorable God; in the name of the great Lord,
who is by himself, our God, the God of our fathers Abraham, Isaac, and
Jacob, who has said in his law, I am the God of Bethel," the supreme God,
Lord of heaven and earth, God Almighty, who has sent Moses the son of Amram,
commissioned with his laws, and by his means has revealed the holiness
of mount Gerizim, and of the house of God.

We
salute you, oh synagogue of Israel, the people of our Lord and master,
who has chosen this people above all nations of the earth; for you are
a people holy to the Lord. We call ourselves Samaritans, and we assure
you, our brethren in Israel, that we are extremely devoted to Moses the
prophet, and to the holy law. We observe the Sabbath as God has commanded,
for on that day nobody moves out of his place, except it to pay his devotions
at the house of the Lord. As all those who sought God went to the tabernacle
of witness, we do nothing there but read the law, praise God, and pay him
our thanksgivings; and whereas the *Jews* ride on horseback, go out
of the city, light fires on that day, and converse with their wives: *we*
separate ourselves the night of the Sabbath, and light no fire. The Jews
do not wash after every kind of pollution, but *we* do, and purify
ourselves thereby. We pray to God evening and morning according to the
command he has given us, `You shall offer me a lamb in the morning, and
another lamb between the two evenings.' We lie upon the ground when we
worship God before mount Gerizim, the house of God.

We
have seven solemn feasts wherein we assemble. The first is the *feast
of Passover*, at the time that our fathers came out of Egypt. We sacrifice
the lamb the fourteenth day of the month, at evening, a little before sun
setting and eat it roasted, with unleavened bread and bitter herbs. We
make this sacrifice only upon mount Gerizim; and we prepare it on the first
day of the month *Nisan*, according to the Greeks. We reckon seven
days for the *feast of unleavened bread;* six whereof we eat bread
without leaven. On the seventh we go early at break of day to mount Gerizim,
to celebrate the feast and read the law. When prayers are ended the priest
gives the blessing to the people from the top of the eternal mountain.
We do not begin to reckon the fifty days of the *feast of the harvest,*
like the Jews, from the morrow of the feast of the Passover, but we reckon
them from the day following the Sabbath, that happens in the *feast of
unleavened bread,* till the morrow of the seventh Sabbath, on which
we celebrate the *feast of harvest* upon Gerizim. We celebrate also
the seventh month, which begins with the *feast of trumpets*. Ten
days after is that of propitiations; in which we sing hymns and say prayers,
from one day to the other night and day. The women and children fast as
well as the men, and we dispense with none but those that suck; whereas
the Jews dispense with all under seven years old. We observe the feast
of tabernacles upon Gerizim the fifteenth of the seventh month. We set
up tabernacles, according to the order given us by God, `Ye shall take
you boughs of goodly trees, branches of palm trees, and boughs of think
trees and willows of the brook.' We spend seven days in joy under these
tents, and on the eighth we end the feast of the Lord with a hymn.

We
very circumspectly observe whether the conjunction of the sun and the moon
happen in the night, or in the day before noon. If it happen before noon,
that day is the first of the month; but if it happen at twelve o'clock,
or a little after, we delay the beginning of the month till marrow. If
the conjunction be *lunar*, the month continues twenty-nine days,
but thirty if it be solar. If the new moon falls on the eleventh of the
month *Adar* of the Greeks, we intercalate a month, and reckon thirteen
that year. And the month that immediately follows is the first month of
the year. But if the month begins on the twelfth of Adar or some days after,
then that is the first month of the year, and we reckon but twelve; for
the week of unleavened bread must be in the month *Nisan*. The Jews
reckon otherwise than we; we begin the sabbatic year and jubilee from the
first day of the seventh month.

We
sprinkle the water of separation the third and fourth days, upon all that
are defiled by contact of women, and we sprinkle it seven days upon the
women, and we sprinkle it seven days upon the woman who has an issue upon
her. The woman who is delivered of a boy, separates only forty-one days;
and eighty if it be a girl: the circumcision is made exactly on the eight
day after the birth, without deferring it one single day, as do the Jews.
We purify ourselves from the defilements contracted in sleep, and we touch
none of the unclean things specified in the law without washing in clean
water. We offer to God the fat of the victim, and give the priest the shoulder,
the jaw, and the ventricle.

It
is not lawful for us to marry a niece, or a cousin, as is done by the Jews.
We believe in Moses, and in mount Gerizim. We have priests of the race
of Levi, descended in a right line from Aaron and Phineas. We are all of
the tribe of Joseph, by Ephraim, Manasses; and of the tribe of Levi. Our
habitation is in the holy city of Sichem, and at Gaza; we have a copy of
the law, written in the time of grace, in which we read these words: *I,
Abishai, the son of Phineas, the son of Eleazar, the son of Aaron, have
written this copy at the door of the tabernacle, in the thirteenth year
of the people of Israel's entrance into the land of Canaan, upon its frontiers.*
We read this law in Hebrew, which is holy tongue, and do nothing but according
to the commands of God, given us by Moses, the son of Amram, our prophet,
upon whom be peace forever and ever. We give you notice, you that are our
brethren, children of Israel, that R. Huntington, an uncircumcised man,
is arrived here from Europe, and has acquainted us that you are a great
people, composed of men pure and holy like ourselves, and that you have
sent him to desire of us a copy of the law; to whom we would not give credit,
till he had written before us some characters of the holy language; in
order to assure you that we have the same Mosaic religion that you profess,
and if we had not been willing to oblige you, we should not have sent a
copy of the law by the hands of the uncircumcised, for that is a reproach
to us. Nevertheless we have committed it to him, with two other little
books, that we might not absolutely deny your request. We also conjure
you in the name of the living God not to deny ours, and to tell us what
religion you are of? Tell us what is the language you speak, the city you
live in, the king that governs you, and what religion you profess? Have
ye any priests of the race of Phineas? Have ye only one priest? In the
name of God tell us the truth, without any shadow of dissimulation; and
send us a copy of the law, as we have sent you ours. Send us also some
learned men, some prophets, some persons of repute, and especially some
descendants of Phineas; for know that God has chosen us children of Israel
to be his people, and to live at Gerizim, according to what he has said,
Ye shall seek their habitation, and shall go there. He has said also, You
shall keep three feasts every year; the males shall rejoice three times
a year before the Lord. Know also, that all the prophets are buried in
the territory of Sichem: our father Joseph, Eleazar, Ithamar, Phinas, Joshia,
Caleb, the seventy elders, with Eldad and Medad.

If
you are willing to oblige us, acquaint us whether you are devoted to Moses,
and his law, to Gerizim and the house of God; and send us some persons,
without being concerned about the length of the journey. Do not intrust
the Jews, for they hate us. If you send us any deputy, give us notice of
it by some friend. If ye have the book of Joshua, and any liturgy, send
us that also.

Tell
us what your law is. As for us, we call the law what begins with the first
word of Genesis, and ends with the last of Deuteronomy. Cause all this
to be copied for us in the holy tongue, and tell us by what name you go?
We adjure you by the name of the living God, not to suffer a year to run
over your heads without giving us an answer. In the meantime, we bless
God, the Lord of heaven and earth, and we implore his mercy and his justice,
to instruct you in all that can please him, and to guide you in the good
way, *amen*. May he preserve you and deliver you from the hands of
your enemies, and gather you together from your dispersions into the land
of your fathers, through the merits of Moses. We add, that this is our
faith: we believe in God, in Moses his servant, in the holy law, in mount
Gerizim, the house of God, and in the day of vengeance and peace. Blessed
for ever be our God, and let his peace rest upon Moses, the son of Amram,
the righteous, perfect, pure and faithful prophet. We have written this
letter at Sichem, near Gerizim, the 15th day of the sixth month
which is the 27th day of the lunar month, in the 6111th
year of the creation of the world, according to the Greeks; the second
from the year of rest. This year the seventh will begin the fourth of Elul,
according to the Greeks; and the next year is the 3411th from
the entrance into the land of Canaan. God be blessed.

May
this letter be the help of God arrive into the city England, to the synagogue
of the Samaritan children of Israel, whom God preserve. It is written by
the synagogue of Israel, dwelling at Sichem. Mechab, the son of Jacob,
a descendant of Ephraim, the son of Joseph, was the secretary."

The
Samaritan Pentateuch which it appears from the above that the Rev. Mr.
Huntington (then chaplain to the Turkey company at Aleppo, and afterwards
bishop of Rapho in Ireland) had requested from them in the name of the
Samaritans dwelling in England, is Cod. 65, in Kennicott's collection.
Mr. H. had made it a present to Abp. Marsh. It seems it had been highly
prized by its Samaritan possessor, for, says Mr. Huntington, in an epistle
to Ludolf, *He had it in his bossom, suspended from his neck*. Kennicott
supposes it to have been written about the middle of the thirteenth century.
The 33rd and 34th chapters of Deuteronomy are supplied
in this manuscript by *Marcab ben Yacoub**,***
the writer of the
above epistle. The manuscript is in the 12mo form.

In
the year 1790, I met with "an Epistle from the Samaritans at Sichem to
the Samaritans of England," in Marsh's Library, St. Patrick's Dublin, neatly
written in a very legible Samaritan character upon paper; it is probably
the same with that mentioned above: I began to transcribe it as a curiosity,
but could not find the opportunity to finish it. It is directed in the
following manner: "To the congregation of the children of Israel, the Samaritans
dwelling in the city of England." I mention this circumstance here, that
any of the literati who are curious in oriental matters may know the residence
of such a curiosity, and consult it when opportunity may offer. If my recollection
be correct, a part of the epistle is accompanied with a Latin translation.

For
further information relative to this people, I must refer the reader to
Prideaux's Connexions, as quoted above, to *Ludolf's* and *Huntington's
Letters,* and to *Basnage's History of the Jews.*Whether
any remains of this very ancient sect of mongrel Jews be now in existence
at Sichem or elsewhere, I have not been able to learn.

[1]
2 Kings xix, 37. 1 Chron. xxxii, 21. Isai. xxxviii, 38.

[2]
2 Kings xvii, 24. Ezra iv, 2, 10.

[3]
2 kings xvii, 25.

[4]
Ibid. v, 26.

[5]
Antiq. B.xi,c.7.

[6]
Prideaux. Connex. Vol. I, p. 42, &c. vol. Ii, p. 588, &c.

[7]
See a farther account of this in the *Bibliographical Dictionary,*
vol. vii, *Succession of Sacred Literature*, under the article *Ezra.*

## The Messianic Hope of the Samaritans

**THE
MESSIANIC HOPE**

**OF THE SAMARITANS**

#### BY

##### JACOB, SON OF AARON

**HIGH PRIEST OF THE SAMARITANS**

###### TRANSLATED FROM THE ARABIC BY

#### ABDULLAH BEN KORI

###### PROFESSOR OF ARABIC AT PACIFIC UNIVERSITY

**EDITED WITH AN
INTRODUCTION**

**BY**

#### WILLIAM ELEAZAR BARTON

**REPRINTED FROM THE
OPEN COURT**

###### MAY AND SEPTEMBER, 1907

#### CONCERNING SAMARITAN MANUSCRIPTS

The
Samaritan priests, appreciating the interest of American and European
Christians, are now willing to sell to them accurate modern copies of the
ancient books of the Samaritan religion. I think it well, however, to warn
intending purchasers, that not all the copies offered for sale, even in Nablus,
are accurate. Some people of little learning, relying on the ignorance of
tourists, have made garbled copies of our Torah, and have sold them to tourists
or correspondents. Manuscripts purchased at our Synagogue, from myself or my
sons will be certified as complete and correct. Several recent purchasers have
sent their manuscripts to me for inspection, and I have been sorry not to be
able to certify to their correctness. It grieves us to have our Law incorrectly
copied. I request my friend, Dr. Barton, to make this statement to intending
purchasers. We desire that such copies of our sacred books, as go forth into
Christian libraries shall be accurate. Any manuscript purchased in our
Synagogue, and bearing my seal, is genuine and complete.

JACOB, SON OF AARON, High Priest of the Samaritans.

Samaritan
Synagogue, Nablus, Palestine.

**THE
MESSIANIC HOPE OF THE SAMARITANS.**

**INTRODUCTION.**

I COUNT it no small
honor that I am permitted to introduce to American and English readers the
author of the following little treatise, Jacob, Son of Aaron, High Priest of the
Samaritans. Through him the hope of ages utters its voice in expectation of a
Messiah still to come. So far as I know the messianic hope of this ancient and
almost forgotten sect has never before been set forth with authority and
completeness in a modern tongue.

The High
Priest lives at Nablus, the modern Shechem, at the foot of his sacred mountain,
Gerizim. Jerusalem has been destroyed again and again, and its name almost
forgotten; but this little sect still clings to its holy mountain, and speaks
its unheeded message in a strange language and to a world that has almost
forgotten the existence of this ancient and now diminutive congregation.

A few
years ago it was my privilege to visit the Samaritan colony at Shechem, and to
establish an acquaintance with the High Priest out of which has grown an
interesting correspondence.

In
January 1906, I learned from Mr. E.K. Warren, who had visited Jerusalem as
chairman of the World's Sunday School Convention in 1904, that some
correspondents of his had discovered what they believed was an independent
source of information concerning the life of our Lord. The letter which he
showed me read in part as follows:

"It seems
to me we have made a discovery which will greatly interest you. The Samaritans
have a genealogy of their high priests, which I have never heard has been
translated. Each high priest notes what during his priestly office occurs of
note. One of these high priests speaks of `Jesus the Son of Mary' being born,
and another of his being crucified during his term. I have secured an Arabic
hand-written transcript of this record and their history, which, with the
translation of those passages into English, we are sending under separate cover
to you." (page
2)

I at once
wrote to the High Priest, who wrote me under date of February 28, 1906:

"I have
received your letter, and the explanation which you require about the genealogy
of the priests, and the information (photo with caption:
`Jacob, son of Aaron, High Priest of the Samaritans.') about Jesus Christ
and his crucifixion. It is found with us. We gathered the information from
various historians and papers which were with us of very ancient date. These
were written by priests (page 3) long
before our time. The ancient papers were sold to a learned Jew about 35 years
ago. The name of the Jew was Abraham of the Museum of the Russians. He bought
all the papers which were with us, and we have not one of those papers now. But
before those papers were sold I gathered the history from those papers of
ancient date. The history as now written includes the history of our
congregation and all that happened to us from the day we entered the Holy Land
to the present time. If you wish one of those histories, I will send it. It will
be useful to you." (photo with caption:
`high priest and the Holy scroll of Nablous.')

Meantime
Mr. Warren received a copy of the book from his correspondents in Jerusalem. It
was a manuscript volume of 494 pages in Arabic, with a tabular supplement of 13
pages. Later word was received that the High Priest's cousin Isaac had a copy of
a part of the chronicle, one leaf of which was sent to him for examination, and
by him forwarded to me. It was on very old parchment, 8 x 12 inches. The book
contained 15 such leaves, and one other, (page 4) the
first one, in paper; the original first leaf having been worn out. For this
chronicle he wanted 200 pounds sterling.

Prof.
Abdullah Ben Kori of Pacific University examined the book, and reported its
contents. It proved to be the Samaritan Chronicle of Abulfath, compiled about
1355 A.D. (756 of the Hegira), and brought down to date. The work of Abulfath
was edited by Edward Vilmar and published in Gotha in Arabic, in 1865. The
narrative ends with the reign of Haroun-al-Raschid. This chronicle the High
Priest had taken, and from the records and traditions of his ancestors, the
priests of the Samaritans, had brought the chronicle down to date. (photo with caption: `A
village Fountain') Before I had determined the precise character of the
book, I had secured a translation of those portions relating to Jesus, and had
discovered that they were, in their present form, not earlier than the period of
the Crusades. Their references to Jesus are here given:

*About the Birth of
Jesus, the Son of Joseph the Carpenter.*

"In the
days of the high-priesthood of Yahokeem, who was high priest for about
thirty-two years, occurred the birth of Jesus, son of (page 5) Joseph
the carpenter, of the sect of the Jews: hence the date from our ancestor Adam
(to whom be peace) to the appearance of the son of Mary, 4290 years, and from
the commencement of Fansota to the birth of the said Jesus, the son of Mary,
1236. And his birth took place in Bethlehem, and his resort was to Nazareth, and
many of the sect of the Jews were gathered to him, until his chief men were from
among them. And the Jews hated him with bitter hatred, and sought in every way
to slay him, because they claimed that his works were contrary to the law of
their religion, and opposed to the traditions of their elders in every matter.
And when he had gathered apostles, he delegated them to various countries. Among
(photo with
caption: `Department store at Nablous.') these, Peter was sent to Rome
and Andrew to the Soudan, Matthew accompanying him. This Matthew wrote a Gospel;
(this word is Greek2 and signifies "good
news"). This Matthew wrote his Gospel in the year 41 after the death of Jesus,
and it is said that he wrote it in Judea. Thomas was sent to Babylon, and Philip
to Kerwan, and Africa, and Paul to Eliya, and its neighborhood. This Paul (page 6) wrote a
number of epistles which the Christians have. And he at first was called Saul,
and it is said that he was born in Tarsus, capital of Cilicia. It is said he
belonged to the tribe of Benjamin, but more truly he belongs to the tribe of
Judah. He wrote fourteen epistles. Before he wrote these he sent an epistle to
Salonica in the year 52 after the slaying of Jesus, the son of Mary: the last
was the second epistle to the people of Timothy in the fifty-sixth year after
the slaying of Jesus. And Simon was sent to the country of Barbary. And the said
Jesus had other disciples than these, among whom was Mark, who also wrote a
gospel, and of whom it was said that he was a disciple of Peter. It is said that
he wrote his (photo with caption:
`Plows in the Valley of Shechem') Gospel at the dictation of peter to the
people of Rome. It is said that he wrote his Gospel forty-eight years after the
death of his master Peter. Among the others there was Luke, who was from the
city of Anitoch and Sabius, practicing medicine; and it was said that he was
originally a heathen. After he became a Christian it is said that he became a
disciple of Paul. It was said that he wrote his Gospel in Boeotia, which is a
state in Greece, and its king was Tabis Cade. Among the others was John, who was
from Bethsaida, a town of Galilee. He was the son of Zebedee and Salome. He was
(page 7) in
his youth a fisherman, and Jesus ordained him as an apostle. He also wrote a
Gospel in the year 101 after the death of Jesus, but more correctly in the year
97 after the slaying of Jesus. Because he reached the age of 115. And it is said
that he wrote a part of his Gospel in the island of Patmos, and part after his
return from there, in Ephesus: and he continued at the writing of his Gospel
from the year 64 to the year 97 after the slaying of Jesus..........

"To
return to the subject of Jesus, the son of Mary, whom the sect of Jews, his
relatives, accounted an illegitimate son of Joseph the carpenter; Herod the king
sought to slay him, and he fled from (photo with caption:
`Children near Shechem.") his hands and was a fugitive from him and from
his relatives the Jews. At this time the High Priest Yahokeem[3] died, in the mercy of God, and was succeeded by the High Priest Jonathan, who
held the office twenty-seven years. In his day Jesus, the son of Mary, was
crucified by the Emperor Tiberius. With him were crucified two sinners, who
according to the law of the Jews, were worthy of death. One of them was
crucified on his right, and the (page 8) other on
his left, and this was in the Jebusite city of Aelia,[4] through the instrumentality of Pilateh who ruled over the sect of the Jews.

"This
Jesus never molested the Samaritans, all the days of his life; neither were the
Samaritans concerned with him or molested (photo with caption:
`Mother and Child.') him. But he was a plague to his relatives and his
co-religionists, from whom he sprang. These are the sect of the Jews who hated
him with a bitter hatred. (page 9)

"The Jews
were also the cause of the death of John, a disciple of the same Jesus; and they
deceived Herod through the means of a young maiden, whom they presented to him
for his pleasure. And when she found out that said King Herod was dead in love
with her and her beauty, and was inclined to her, it was not difficult for her;
and he beheaded said John. Said Herod was at Sabaste at that time. The reason
for him naming him John the Baptist was that originally the Jews believed in his
being righteous, and believed on him, and were also baptized of him; but stopped
doing so when they saw that he was a lover of Jesus, son of Mary. Because they
asked John not to baptize Jesus; but he took him to Jericho and baptized him
there; for the Jews believed that any one who was baptized in those waters was
freed from all their uncleanliness and sins. Since that time baptism was
changed, and taken up by the Christians and refused by the Jews; and the Jews
instituted in its place to pass through the waters of the Jordan, believing
whoever did so would be cleansed from their sins. But when the Christian kings
came into power, they forbade them from doing that."

While
this evidently possessed no value as a source of information concerning the
events of our Lord's life, it seemed to me to have interest as an
interpretation. And it caused me to question the High Priest farther as to his
view of the person of Christ, and his hope of a Christ to come. He wrote me in
answer:

"Concerning your question about Christ who has come and the Christ who is
to come, I have sent you a long epistle. I trust in God it will reach you and
that you will be pleased with it."

The
document is a manuscript booklet of 21 pages written in Arabic, with Scripture
quotations in Samaritan Hebrew and in red ink. Prof. Ben Kori has translated it
very faithfully, bringing to the work a very accurate knowledge of the Arabic. I
preface it with further word about its author taken from near the end of the
chronicle above referred to, when it begins with the death of his uncle and
predecessor, and his own induction to the priesthood:

"In the
year 1292 (i.e., 1874 A.D.) in the beginning of the year, in the days of the
High Priest Omran, on the night of Friday of the month of Moharem, the days of
his priesthood came to an end, and he died, to the mercy of God. And he left
Isaac and Salaam his sons: and he also His Excellency, his nephew Jacob, the son
of his brother, who succeeded him in the priesthood and commandery. And Jacob,
the aforesaid High Priest, who can trace his generation to antiquity, acquired
great respect from the Mohammedan government, and from the children of his own
people; may God multiply (page 10, Photo with
caption: `Samaritan Pentateuch and Genesis. Owned by Dr. Wm. E. Barton.') (page
11.) their like. And he became perfect in his personality, and through
the good counsels by which he became the highest of his people. And there is
none who would oppose him in significant title of his priesthood. May God
lengthen his honorable existence. His is great ability in writing Hebrew and
Arabic; and he is very zealous upon the enemies of his religion. Amen. To him
belong several Hebrew compositions, and also a book containing ten chapters
concerning the origin of the Samaritan people and their customs and their
religion. And he is the man who gathered the various portions of this history;
for he is the foremost of his age and time. And may God be exalted, and lengthen
the days of his honorable existence. Amen."

It is
evident that this little treatise raises as many questions as it answers. We
cannot help wondering whether the Messiah of the Samaritans is to be a prophet
and only a prophet. The High Priest speaks throughout of a Second Kingdom, but
gives no hint as to whether the Messiah is to be a king. Apparently his office
is to be prophetic and spiritual; and the political offices of the kingdom may
be discharged by others. Of this we may not be to sure; and fortunately we shall
be able to secure the information at first hand, and will await further
information from the High Priest himself.

Also we
wonder whether the Messiah is to be a priest; and whether the sacrifices are
considered prophetic of his coming, and are to be discontinued at his appearing.
And we shall be glad to know what is to become of other nations and religions.
We will inquire of the High Priest; but meantime here is the little treatise as
we sent it. An interesting piece of rabbinical logic it is; and one which cannot
fail to be suggestive to American and English readers.

William E. Barton.

Oak Park,
Illinois.

#### First Congregational Church

(page
12)

**THE CHRIST WHOM THE SAMARITANS
EXPECT.**

**IN THE NAME OF THE MOST MERCIFUL
GOD!**

Praise be to the powerful King, the Omniscient, the Conqueror, the One
who chose Israel and conferred honor upon (photo of written letter
in Arabic with Arabic caption) it through his revelation, the One who
revealed the truth to all creation through his apostle Moses, son of Amram, upon
him and his righteous fathers, each and all, the best of peace! (page 13)

As the
minds of the majority of this our generation are not able to undertake a
detailed research after most of the truths that are in the Torah, on account of
hindrances and other life relations, (photo with caption:
`The High Priest at the time of Prayer.) one whose requests are binding
on me and whom I would respect by obliging him to the utmost of my power,
requested me to write down for him some statements in proof of the Second
Kingdom. (page
14) To this request I gave an affirmative answer and composed,
accordingly, this essay; in order that men's minds may become prepared for the
triumph and the vanquishing of evil and adversity. I pray God, in the meanwhile,
for success; verily He hears and answers. Amen.

The
reference concerning the establishment of the Second Kingdom, affirming the
appearance of "THBH" or a Prophet at the end of time of whose appearance we have
a promise, is found in Ex. xx, (photo with caption:
`Samaritan High Priest reciting history of the first Passover. Exodus XXII. On
Top of Mt. Gerizim, Passover celebration of 1906.) in the last verses,
which are not found in the Torah of the Jews. It reads, "They said well. Let
their consciences uphold my fear, and the keeping of my commandments, all the
time: so that it may be done well unto them and their children. I shall set up
for them a prophet from among their brethren, like unto thee, and I shall put my
words into his mouth and he shall speak to them all that I command him. And it
shall be that the man who harkens not to the words which he speaks, I shall make
him thereto responsible." These words concern the prophet in whose coming we
believe. (page
15) Again, "The prophet who dares to address words in my name and speaks
what I have not commanded him, and he that speaks in the name of foreign gods
shall be killed." The same is stated again in Deuteronomy, as also one may find
in the Torah of the Jews, Deut. xviii. 15.

Now,
proofs concerning the Prophet and his coming amount to ten in the holy Torah,
and they are given in the way of symbols.

A part of
the first proof is denoted in the meaning of the sleep that fell upon Abraham in
Gen. xv. 17, beginning with "*Wa iehi hashemesh*," i.e. "and the sun was."
The second part consists in the fact that when our lord Abraham was assured of
God's promise to him, given in the chapter beginning with *Achar haddebarim
haelleh,"* i.e., "After these things," as follows: "Look up toward heaven and
count the stars, if thou be able to count them;" and He added: "thus shall thy
seed be." I say when this assurance was given him, he wanted to know whether or
not their kingdom and the fulfillment of the covenant rested on conditions. He
desired to find out the order of events; and hence his question given in the
same chapter, verse 8: "Whereby shall I know that I shall inherit it?" God (who
is exalted) knowing Abraham's purpose and the aim of his question, informed him
that the kingdom and the fulfillment of the covenant rested on certain
conditions: therefore He said to him (in the same chapter, verse 9): "Take me a
heifer of three years old, a she-goat of three years old, a ram of three years
old, etc." He also informed him of the manner of offering them. Concerning the
beasts it is said: "He divided through," just as it has been revealed unto Moses
(upon him be peace) in the first chapter and twelfth verse of the book of
Leviticus, as follows: "And he shall cut it according to its pieces." Referring
to the birds, Gen. xv. 11 says: "He divided not," just as one reads in Lev. 1.
17: "And he shall rend it between its wings but clear through." Herein
indications are given as to what is fit for sacrifice offerings. In the word
*meshulleshet*, we understand that peace offerings are to be divided into
three parts: (a) God's part or portion, as it is indicated; (b) The high
priest's portion, consisting of the heave thigh and wave breast; (c) Israel's
portion, consisting of the remainder. Now, allusion is made to the first kingdom
in the section beginning with "*Haiah hashemesh*." First in verse 12: "And
they will enslave them and oppress them for four hundred years," down to and
including verse 14, "And after that they shall go out with much wealth." Here he
was informed that their servitude during these years and what would transpire
for and against them (page 16) will
not come about in his days; for we read in the same chapter, verse 15: "But thou
shalt go to thy fathers in peace, and thou shalt be buried in a good old age."
When He was through these informations concerning the first kingdom, as to how
it would begin and ho He would hide his pleasure and how the truth would be
falsified- Compare "And the sun had disappeared," meaning of course, His
pleasure, and "Darkness came,"

That is erring away- he included those concerning the
reappearance of his pleasure and the (Photo with caption:
Samaritans prostrating themselves in Prayer. On top of Mount Gerizim, Passover
celebration of 1906.) beginning of the second kingdom. God assured that
to him with a firm covenant, saying (xv. 18): "In that day God made a covenant
with Abraham, saying, To thy seed will I give this land, from the river of Egypt
as far as the great river, the Euphrates river." By this he was referring to the
second kingdom, for the Jews did not possess that territory during the first
kingdom. Concerning the passage, "And behold a smoking furnace and a sheet of
fire," we (page
17) shall give a later explanation, in its proper place. Now, the
scattered mention of "Seven nations" refers to those whom God had destroyed
before Israel, and whose lands He caused Israel to possess. But we have here a
mention of eleven nations. They are those whose lands Israel shall possess in
the second kingdom, from the river of Egypt as far as the great river, the river
Euphrates, and as far as the far sea. Here ends the first proof.

The
second consists in that to which Jacob called the attention of his sons, in
Chapter IX. Jacob (may peace be his lot) had, indeed, included in his sayings
some subtle meanings. He said: "gather yourselves," referring to the first
kingdom and Israel's gathering and coming out of Egypt. He referred, also, to
its wandering away and the evil consequences resulting therefrom; for in the
same chapter and verse, he says: "And I will inform you as to what shall befall
you in the latter days." Even our lord Moses, the apostle (may peace be upon
him), said in Deut. iii. 29: "And evil shall befall you in the latter days." Such days are
the days of error. But these will disappear and be displaced by those of his
pleasure and the return of the kingdom, in reference to the words, "Gather
yourselves." Such is affirmed by God (who is exalted) in the holy book, in Deut.
xxx. 4: "From thence will IHVH, thy god, gather thee and from thence will he
fetch thee." But this will take place only when perfect obedience is assured and
conditions of repentance are fulfilled. We pray the Lord (who is exalted) for
success in our affairs. May He mend our doings and bring us to the days of his
pleasure, when the Shekinah will appear. Verily He is able to dispose of
everything He will.

The
third proof is found in connection with the hand of the apostle Moses (upon him
be peace), and with its change to whiteness and return to its first state. The
meaning is that He (who is exalted) indicated thereby to the apostle that the
truth will appear at his hand, and then it will disappear. His hand was,
therefore, designated as "leprous," and "as white as snow," referring to purity.
The word *Mesoraat* reminds us of the days of error. *Kashaleg* would
indicate that though error is prevailing and God's pleasure is taken away, there
would remain a portion that would cling to the law, believe in its truthfulness,
obtaining thus care from God for the purpose of preserving his covenant,
according as we find the word of God in Lev. xxvi, 42: "I shall remember my
covenant with Jacob and I shall remember my covenant also with Isaac and my
covenant with Abraham." Also the passage in the same chapter beginning with
verse 44: "But still, though they are (page 18) in the
land of their enemies," etc. That these conditions are to disappear and the
return of God's pleasure is to follow, is illustrated by the fact that the
apostle's hand assumed its former state; for in the book of Exodus iv. 7 we
read: "Behold it became again like his flesh." This agrees fully with the
promise: "But I will remember, in their favor, the covenant of their ancestors."
What would prove, moreover, the days of error, is the passage in the same
chapter, verse 43: "And the land shall be deserted by them," i.e., it shall be
empty of them. Their return and the restoration of their kingdom is affirmed
thus: "I will remember the covenants of their *(*photo with caption:
"Jacob's Well") ancestors, in their favor." That the kingdom shall be
lasting is indicated by the passage: "That I may be their God, I am the Lord:"
for God (who is exalted) is eternal with no change (may His highness be
exalted!).

The
fourth argument consists of a part of the parable of Balaam in Numbers xxiv. 17:
"A star shall come out of Jacob and a rod shall rise out of Israel," to "the
sons of uproar." Herein certain characteristics of the first kingdom are
mentioned. We are informed, also, that such a kingdom was removed from Israel to
Esau (see verse 18): "And Edom shall be a possession;" then it (page 19) shall
be handed to Esau, then to Ishmael by way of inheritance, in accordance with the
verse: "And Esau shall be an inheritance to his enemies." Thus by the end of the
kingdom of "Ishmael," "Ieshrael" shall reign. Thus we read later: "And Israel
shall act valiantly," referring to its victory, as we read in verse 19: "And the
one, who is from Jacob, shall have dominion," i.e., shall have the rulership.
All such is firmly proved, and God knows best all matters.

The fifth
proof is found in the section beginning with: "If ye shall bring forth
children." This section is divided in three stages. The first stage refers to
the days of rebellion and the loss of the kingdom and the disappearance of the
Shekinah, (compare Deut. iv. 25) : "And ye shall corrupt yourselves," etc. The
second concerns the necessity of repentance and God's satisfaction that its
conditions have been fulfilled, (compare verse 29 of the same chapter): "Then if
thou shalt seek," etc. The third deals with God's return to them with his
pleasure, with rulership and kind doings. Compare verse 31: "For the Lord thy
God is a merciful God," etc.

The sixth
proof is derived from the disasters that would befall the enemy. Says Deut.
xxix. 22, "And the last generation shall say," down to "They shall see the
plagues of the land," including "And no grass shall grow therein." The
references to the places which are the object of God's displeasure, are
sufficient to convict of error those of Israel who have strayed from the truth.
Deut xxix. 24 says: "All nations shall say, why hath God done thus unto this
land?" and they shall confess their error and their forsaking the truth and
their continued lethargy in falsehood, and it shall be answered as in verse 25:
"because they forsook the covenant of the Lord, the God of their fathers, which
He made with them, when He brought them out of the land of Egypt." Also verse
27: "Therefore the anger of the Lord was kindled against that land." Those who
will say these words are the faithful to the law of truth, and this will take
place when the truth shall appear. Its appearance will have its signs, just as
the appearance of falsehood has its own signs: and all will be recorded in its
own place.

The
seventh proof is discerned in the noted section beginning with, "And then all
these things are come upon thee," designating thereby that, at the end of the
days of falsehood, minds will be rectified, religions purified, good doings
practiced and impurities washed away. With all these things, perfection is,
however, to be obtained from God (whose is might and glory). Compare Deut. xxx.
6: "And the Lord thy God will circumcise thy heart and the heart of thy seed,
that thou mayest love the Lord thy God," etc. (page 20) Then
they shall come up and rule the land and truth shall triumph. Compare verse 3:
"And the Lord thy God will return, `with' thy *repentance,[5]* Also as far as "More than thy fathers."

The eight
proof is found in the section beginning with, "Give ear." Deut. xxxiii. 22 says:
"A fire is kindled in my anger and it burns to the lowest pit." This is given
after the extreme rebellion of Israel has been related, compare verse 24: "They
have moved me to jealously with that which no God; they have provoked me (photo with caption:
`Joseph's Tomb and Mount Ebal.') with their vanities." Next to these
words we read: "But I will move them to jealousy with those that are not a
people; with a foolish nation will I provoke them." After that, the holy of
holies of the enemy will be disgraced and truth eill be triumphant; that is
*Bethiahweh, har Gerizim, Bethel*. Israel will have the kingdom: "I became
kindled in the fire of my anger," etc., as far as "It is the fire that will
burn," *Migdash Zerutah*. Compare verse 22: "It will eat up the land and
its produces." It is the fire concerning which (page 21) we read
xxix. 23: "All its land is burning; it shall not be sown nor shall it bear,"
etc.

What
would also prove the second kingdom is Gen. xv. 17: "And behold a smoking
furnace and a fire torch." Thus would show that the triumph of truth will
proceed from God (who is exalted and honored) in having the form of these two
symbols. The fire of the one will descend upon *Al migdash-Zerutah*, the
other will descend upon *Al har Gerizim* in order to purify it of the
defilements of those who accept another sanctuary instead of it. Then will truth
triumph and the kingdom be restored. Compare Deut. xxxii, 22: "It shall lick the
foundations of the mountains." It is the fire (Photo with caption:
`Valley of Sychar and Ancient Tomb.) that will descend upon Mount
Gerizim. Do you not see that when *Migdash Zerutah* were mentioned, the
word *Tokel* was used, meaning annihilation; while with the mention of
*Gerizim*, the word is *Telahet?* This distinctly means, "It will
lick," that is, it will purify but not annihilate. The latter is used in the
same meaning as *Tahiru bash,* ye shall pass in fire, referring to
purification. We have, indeed, two consecutive expressions that have nearly the
same meaning; but God knows best! The use of *Gerizim* in plural is out of
respect to it, and it should be, therefore, elliptically understood in the
expression: "It will lick the traces of the mountains." (page
22)

The
ninth proof is found in the section beginning with "*Zoth habberaka*,"
i.e., "This is the blessing," in Deut. xxxiii. 4, which is: "They are sitting at
thy feet and receiving thy words," etc. The reference is about the seed of our
lord Abraham, namely, the children of Esau and of Ishmael, whom God invited, in
the day of gathering, to enter into his service to keep the law. Compare verse 2
of the same chapter: "And shone from Seir unto them," referring to the children
of Esau, in harmony with Gen. xxxvi. 8: :And Esau dwelt in Mount Seir." Compare
also Deut. xxxiii. 2: "And he glimmered from the mountain of Paran," meaning the
children of Ishmael, in harmony with Gen. xxi. 21: "And he (Ishmael) dwelt in
the wilderness of Paran." Thus, from these plain references one can not doubt
that truth will appear in favor of Israel, through the fact that these nations
shall return to its religion, though they had already refused, as it is without
doubt, to enter its religion and to submit to its laws. But God (who is exalted)
has informed us that they will submit themselves to the Law, for we read in
Deut. xxxiii. 4: "They are sitting at thy feet and receiving thy words." This,
however, will take place when God's pleasure shall be restored; when the clouds
shall alight upon the Shekinah, in the house of God, on mount Gerizim. This is
in fulfillment of Ex. xv. 17: "Thus, O God, hast made a sanctuary: O Lord build
it up with thy might by the ever presence of the Shekinah and of offerings."[6] The ever presence of the Shekinah is linked with God's eternity, as the next
verse indicates: "The Lord will reign for ever and ever." They will say,
"*Torah asher sy-wah lanu Mosheh,*" i.e., "The law which Moses commanded
us," thereby confessing the veracity of the prophecy of our lord Moses (upon him
be peace); that he was sent for the sake of the truth to the whole world. They
will also concede that God (may He be exalted) brought down the Law upon Israel,
and thereby honored Israel above all nations and made him the prince of the
whole world; for it is said in Deut. xxxiii. 4: a possession of the people of
Jacob." May God, who is exalted, bring the time near by His might and will.
AMEN, LORD, AMEN!

The
tenth proof is contained in chapter 34 of Deuteronomy, beginning with: "And
Moses went up from Arabat Moab." Here said in Exodus xxxiv. 10: "I will perform
miracles with thee," etc. It is: "And the Lord showed him all the land" down to
"As far as the great sea," and "To thy seed will I give," referring to the
children of Moses (upon him be peace). This was not exclusive: The (page 23) mention
of the fathers Abraham, Isaac and Jacob (upon them be peace) has already
preceded. They were the people of the covenant, oath and promise for giving the
land to their seed, and it is the twelve tribes that came out of the lions of
Jacob. Therefore in saying to the apostle Moses (upon him be peace): "This is
the land I swore to thy fathers to give to their seed," He meant that to each of
them He made an oath. For example, He said to Abraham in Gen xii. 7: "To thy
seed will I give this land." To Isaac He said in xxvi. 3 of the same book: "To
thee and thy seed will I give those lands." And to Jacob He said in the same
book (xxxv. 12): "And the land that I gave to Abraham and Isaac, to thee I give;
to thy seed give I the land."

We
have proved the establishment of the kingdom, its restoration and the
reappearance of the Shekinah and its duration; but the things that are hidden
belong to the Lord, our God, and those that are revealed are for ourselves and
children.

As
to the appearance and coming of the lord Christ, recorded in our chronicles, we
regard its validity not from the viewpoint of our law, but as a matter of
history. As to the Messiah, with whose coming we are promised, there are proofs
and demonstrations in regard to his coming. As our learned men have explained in
their voluminous commentaries, he will rise and perform miracles and
demonstrations; he will uphold religion and justice. Among other proofs he will
produce the following three:

1. The reproduction of the ark of testimony, which is the greatest
attestation for Israel. For Deut. xxix. 29 says: "It shall be there FOR THEE as a
witness." This upholds strongly the veracity of our Torah; it has only
twenty-two letters, in harmony with the numerical value of "B" and "K,"[7] with no addition or retraction, and not as the Jews pretend, for their version
possesses twenty-eight letters.

2. He will produce, at his hand, the staff which was given
by the Creator (who is exalted) to our lord Moses (upon him be peace), about
whose attribute a reference is made as follows: "And this shall be to thee as a
sign," in order that miracles be performed thereby.

3. He must produce the omer of manna which our fathers ate,
while in the wilderness, for forty years. This is the greatest proof, because,
after all this period, it will be found to have undergone not the slightest
change. When our ancestors, in the days when manna used to fall, would keep some
of it till the marrow, it would become rotten and wormy. Therefore, it would be
a proof none could deny (page 24) (photo with
caption: `Chart of the Tabernacle in the wilderness. With symbols of the temple
furniture to be restored by the Messiah, as illustrated on the case of the Holy
Scroll. From a drawing by the High Priest.) (page 25) if it should appear
sound after this long interval, and remain in its sound state. Thus the people
of the second kingdom might see it, and confess reverently and increase in
exalting and glorifying the Creator (who is exalted), for the power of producing
such a marvel.

These three proofs must be verified by the Prophet; and without them his
claim would be considered illegal. No matter could ever be sustained unless with
two or three testimonies, in accordance with the saying of the holy Law: "Upon
the testimony of two or three witnesses a matter is sustained." Without such
proof he has no standing.

But
how many have appeared and claimed the prophecy through signs and dreams,
against whom the Law has warned us? Read: "If there arise in thy midst a prophet
or a dreamer of dreams, and if he give thee a sign or miracle, and if the sign
or miracle whereof he spoke unto thee take place, and then say unto thee, Come
let us follow other unknown gods and worship them: listen not to the words of
that prophet or dreamer of that dream." The foregoing is found in Deuteronomy
xiii. 1. Verse 6 of the same chapter says: "If thy brother, the son of thy
father or the son of thy mother, or thy daughter, or the wife of thy bosom, or
thy friend, who is as thyself, would entice thee, saying: Come, let us worship
other gods, that are unknown to thee and to thy fathers, from the nations that
are around thee, whether near or far away from thee, thou shalt not listen,"
etc.

Testimonies similar to the foregoing are many in the Torah of the law,
that is, the Old Testament, and so much is enough concerning this question.

*This is all that my frail mind could suggest for this essay; and God
knows best!* (Writing in Arabic and a seal mark in Arabic.) (page26)

**FURTHER COMMENTS OF THE SAMARITAN HIGH
PRIEST.**

**COMMUNICATED BY WILLIAM E.
BARTON, D.D.**

The
treatise of the Samaritan High Priest
on "The Messianic Hope of the Samaritans" was submitted to the author, and it
reached him at the time of the Passover on the top of Mt. Gerizim. It was read
to him and he heard it with approval, but in comment on the footnote at the
bottom of page 8, he explained that the name Aelia, given to Jerusalem after its
destruction, is not used (Photo
with caption: `Ruin of temple on the top of Mt. Gerizim.) by the Samaritans for the city itself, but
denotes a village near the present site of Jerusalem, the spot where Eli set up
his tabernacle. He adds that the place now called Shiloh, near Sinjil, which
Christians suppose to have been the Shiloh of Eli and Samuel, was not the real
Shiloh. The High Priest then proceeds to answer the questions asked him
concerning the Messiah.

In the little treatise the Messiah
was depicted as a prophet. But the Christian messiah is spoken of as "Prophet,
Priest and King." It seemed an interesting question whether the Messiah
of (page 27) the Samaritans were to
be more than a prophet. The High Priest answers this
inquiry:

"There is nothing in prophecy to
say whether he will be of the priestly line or not. Some of our learned men say
he will come from the children of Aaron, and be a priest. Others say that he
will be of the children of Joseph, and `like unto his brethren.' My own private
opinion is that he will be of the children of Joseph."

Of course the Samaritan hope is
not colored by any of the Jewish memories of the throne of David, and the
treatise gave no (Photo
with caption: `Samaritan High Priest and His family.) hint as to any kingly rule. Asked concerning
this, the High Priest answers:

"The Messiah will be a prophet,
and will be acknowledged as a prophet. That will be his title, as the prophecies
give it. But he will also be a king."

The High Priest was asked
concerning two or three Old Testament passages frequently quoted as Messianic.
He replies:

"The promise that the seed of the
woman shall bruise the serpent's head, in Genesis iii, 15, has no Messianic
significance whatever. It has a very long interpretation, but the substance is
this: (page 28)

"The serpent has intruded upon
man, and the man who seeks revenge upon the serpent does so with much advantage
yet with peril. He will have his heel bruised, but ultimately will overcome the
serpent and kill it."

"Of course the serpent is only a
serpent."

"While there is some difference of
opinion about Gen. xlix. 55, which tells at what time the scepter shall depart
from Judah, there (photo
with caption: Crypt of old Crusaders' church showing Jacob's well.) is light to be found in the form of the name
Shiloh. The Jews make it two words, but in the Samaritan Torah it is but one
word, and that is the name Solomon. The characteristics which Jacob attributes
to Shiloh belong very well to the character of Solomon. For he it was who set up
idolatry in Jerusalem that he might please his heathen wives; and further built
there the temple for the pretended ark, as I have told in another place. Then it
was (page
29) that the scepter departed
from Judah, and under his son Rehoboam, though he came back to the true capital,
Shechem, to be anointed king, the true Israel revolted, and set up the kingdom
in Shechem where it belonged, and the scepter departed from
Judah."

To Christians it will be
interesting to know whether the Samaritan Messiah is expected to be in any sense
divine. The High Priest answers: (photo with caption: Jacob's well showing ruins of the old Crusaders' church.)

The Messiah will not be in any
sense a Son of God. He will be prophet like Moses and like his brethren, as it
is told in Deut. xviii, 15-22:

"'The Lord thy God will raise up
unto thee a prophet from the midst of thee, of thy brethren, like unto me; unto
him ye shall hearken; according to all that thou desiredst of the Lord thy God
in Horeb in the day of the assembling, saying, Let me not hear again the
(page
30) voice of the Lord my God,
neither let me see this great fire any more, that I die not. And the Lord said
unto me, they have well said that which they have spoken. I will raise them up a
prophet from among their brethren, like unto thee; and I will put my words in
his mouth, and he shall speak unto them all that I shall command him. And it
shall come to pass, that whosoever will not hearken unto my words which he shall
speak in my name, I will require it of him. But the prophet, which shall speak a
word presumptuously in my name, which I have not commanded him to speak, or that
shall speak in the name of other gods, that same prophet shall die. And
(photo
with caption: Old olive grove outside Nablous.) if thou say in thine heart, How shall we
know the word which the Lord hath spoken? When a prophet speaketh in the name of
the Lord, if the thing follow not, nor come to pass, that is the ting which the
Lord hath not spoken: the prophet hath spoken it presumptuously, thou shalt not
be afraid of him.'

"This is the passage of the Torah
which tells us what the Messiah will be, and I hope you will read it with clear
eye, as you always read everything."

Another thing was asked of the
High Priest, namely, what (page
31) would be the attitude of the
Messiah toward Christians and other nations. He answers:

The Messiah will be a prophet, as
I have told you, and will no doubt work signs to prove his mission. There will
be unusual signs and wonders, which I described in the little book. But he is to
be a king, and rule the earth from Shechem, the ancient seat of power, and from
his holy mountain, Gerizim. He will call all the world to acknowledge him, and
will do so. He will bring blessings to all nations that acknowledge him."
(photo
with caption: View from High Priest's House. (The rock of Jotham is seen on the
hill above.)

Still one thing was asked the High
Priest as he sat in his tent while the fires were heating the ovens for the
sacrifice of the lambs for the Passover, Will the Passover continue after the
Messiah comes?

He answered:

"The Passover will continue after
the Messiah comes. It is a perpetual feast. It has no reference whatever to the
Messiah."

I am sure that these answers will
be interesting to very many readers of the little treatise already printed.
(page
32)

The priest wishes also that a word
be inserted cautioning Americans and Englishmen who buy manuscripts in the
Samaritan tongue that it is not safe to buy them except at the Samaritan
synagogue; as the demand for them has led unauthorized persons to make incorrect
copies, some of which have come to him to be authenticated; and he finds them
imperfect, and some of them fraudulent. The synagogue is very glad to sell
copies of the Pentateuch and of their other books. The copies which they have
for sale are of course modern copies made by the priests and authenticated. It
is to be hoped that the oldest manuscript will not pass from the (photo
with caption: Samaritan synagogue with ancient Pentateuch on the chair.)
possession of the Samaritan
community. This, their greatest treasure, held in most holy veneration, should
not depart from its historic home in the bare little synagogue at the base of
Mount Gerizim so long as the Samaritan community exists.

The oldest of the Samaritan
manuscripts, and that from which all the others are derived, is believed by many
scholars to be as old as the Christian era, and is generally conceded to be the
oldest manuscript of the Bible in the world. Strange as it may seem, our Old
Testament manuscripts are much less ancient than those of the New. There are
three New Testament manuscripts which date (page
33) from 300 to 450 A.D., - the
Alexandrian, known as Codex A, in the British Museum; the Vatican, known as
Codex B, which is in the Vatican at Rome; and the Sinaitic, known as Codex
Aleph, which is treasured at St. Petersburg. One of these is in possession of
the Greek Church, another of the Roman, and the other of the Protestants, which
illustrates the dependence of all sects in Christendom on the same things and on
each other. But the Old Testament manuscripts we have none in Hebrew going back
of the tenth century. The Samaritans have one nearly a millennium
older!

Five years ago I saw this oldest
manuscript. The High Priest stood guard over it, and one of his sons exhibited
the next oldest roll which on all ordinary occasions is shown in place of the
oldest one. The ancient one is supposed to be shown to the Samaritans once a
year only, on the day of Atonement, and never to outsiders. Most travelers who
suppose themselves to have seen it have seen only the substitute. The original
is written on a yellow parchment, not brown or white, without ruled lines, and
the writing is smaller and less regular than in the substitute. The ordinary ink
of the Samaritans is dense black and glossy, but this is purple. It has been
re-inked in many places. At least a third of it has cracked way, for it is very
brittle, the black is reinforced by other parchment, and the missing portions
have been supplied. It is many years since it has been unrolled, and the High
Priest writes that to unroll it would be to injure if not destroy it. He is
willing to consider the question of photographing such pages as can be exposed
without endangering the parchment, but not the entire work. The old book is kept
under lock and key, and covered with rich green cloth.

I have what may possibly be a
fragment of that old codex. I obtained it from a son of the High Priest as a
premium with a larger purchase. No Samaritan, I hope has yet reached a depth of
depravity which have lead him to mutilate that book for money, but in many
places bits have been worn out of it, and this is such a scrap, five and one
half by three and one half inches from the lowest margin of the manuscript, and
containing Genesis xxvi, 20-22. The letters are small and irregular; it has been
re-inked at least twice in places; the lines are not ruled; the parchment is
yellow and brittle and wrinkled; and above all, the ink, which is so faded and
over-written that it would be difficult to tell from the front of the leather
what was the original color, has stained the back of the parchment a distinct
purple. If it is true as Deutsch affirms, that (page
34) "the ink is black in all
cases except the scroll at Nablous," then I may not be counted over-credulous in
thinking the relic I obtained (photo
with caption: view near Nablous.) from the young priest Abalhassan as being of
distinct interest among literary treasures. (page
35)

Pictures of the Samaritan
Pentateuch are not rare, though in almost every case it is the substitute roll
that has been photographed. They give a good general idea of the appearance of
the Holy Scroll. The case is of silver, as large as a stove-pipe, cut lengthwise
into three sections, and with two sets of hinges at the back, so that it will
(photo
with caption: High Priest with ancient Pentateuch manuscript.) open and show a column of text, or close and
protect all from the light. At the top are three large knobs, the middle one a
dummy and the two end ones rollers by which the parchment is rolled forward or
back. The case inside is about eighteen inches high; but the knobs above and the
legs below make the entire height about (page
36) thirty inches. The five
books of Moses, which are all the Bible which the Samaritans receive, are
written on the hair side of skins of lambs offered in sacrifice. The entire roll
is probable sixty or more feet in length. I presume no one knows how long it is,
though Condor was told that it contains twenty-four skins. As a Hebrew
Pentateuch which I brought in Jerusalem has fifty-two skins, and another on
exhibition at the St. Louis Fair (which I also bought) has more, I think
Condor's estimate too low.

The Samaritan colony now is very
small and poor. There were 152 of them in 1901, 97 males and only 55 females.
While this is a greater number than that of the passengers of the Mayflower, and
their descendants now are legion, there is little prospect that the Samaritans
will leave such a posterity. They expect to be brought practically to
extinction, but to be restored when their Messiah comes.

So far as the treatise indicates,
the Samaritans do not look for any vicarious sacrifice on the part of their
Messiah. His career, when he comes, would appear to be one of victory and
tranquil rule, primarily religious, but with some political significance. The
sacrifices are declared not to be prophetic of his mission. The passages quoted
by Christians from the Pentateuch as messianic are held not to refer to him.
Practically the whole content of Samaritan messianic prophecy appears to be
derived from Deut. xviii. 15-22, in which the Messiah is a prophet like unto
Moses, raised up from among the people, and one of their own brethren.
(end)

2 The high priest's
definition of the meaning of Gospel is better than his knowledge of the language
from which it has been derived. It is good Old English and means "God-story."
The Greek (word) $#^&&& means "good news."

[3] In a translation made in Jerusalem this name is spelled Ay tam; and in another
made in Nablous it is Yahonata; but the Samaritan reads Yhkeem.

[4] Aelia was a village near Jerusalem which was left after the destruction of the
city. See p. 26.

[5] The High Priest renders *Shebooth ka* as "repentance."

[6] The High Priest's rendering of the quotation is very loose.- A. Ben
Kori.

[7] The components of "in thee." B=2, and K= 20: total,
22.

## Nabloos and the Samaritans

Nabloos
and the Samaritans (in 1861) [1]

By Sir George Grove

Few
places in Palestine are more interesting than the town of Nabloos. To begin
with, there is something unusual about the name. Nabloos--or Naplouse, as
the French write it --is the Arabic attempt to pronounce the Greek name
Neapolis, the "new city," the title given to the old Canaanite town of
Shechem when it was restored or built, probably during Vaspasian's reign.
It is rare to find a modern or foreign name in the East that has succeeded
in supplanting the ancient homeborn Semitic one. In Egypt, at one time,
almost every town of any importance was called Heliopolis, Lycopolis, or
some other Greek or Roman name. Now, hardly one is to be found along the
whole length of the Nile. In Palestine itself, Ptolemais, Diospolis, Antipatris,
Elia, have all completely disappeared, and the old names, which existed
before these high-sounding titles were conferred ----Akka (Acre), Lydd,
Kefer-Saba, Jerusalem, have re-established them-selves as firmly as if
they had never been displaced. Sebaste and Neapolis have, however, succeeded
in maintaining themselves, and preventing the return of Samaria and Shechem.

In
its situation there is something still more unusual. It lies in a valley,
between two lofty hills, while nineteen-twentieths of the towns of the
Holy Land ---at least those in the highlands ---are perched on the top
of eminences. The reason for the prevalent custom is obvious. In a country
so open to the incursions of marauders of all sorts as Palestine has always
been, it is important to seize any little natural advantage of situation
which can assist the peasant against robber, be he Philistine, Midianite,
Roman, Crusader, French-man, or modern Bedouin Arab. And this, amongst
other reasons, explains why the villages are so often put in the most inaccessible
spots possible. Why Shechem should have been an exception to this rule
is not obvious. It was one of the most ancient places of the country, and
also powerful. Possibly it was founded before there were any marauders
to attack it, or was built so strong that it did not fear their attacks.

Another
thing impresses it without trouble on the favourable recollection of the
traveler. It is usually the first place he reaches which has any natural
charm or beauty about it. After riding the whole day in the burning sun
over the hills north of Jerusalem, often as bare and brooks of the valley
of Nabloos, its green trees and vegetation, soft moist atmosphere and twittering
birds, are naturally very pleasant and refreshing.

But
besides this it is one of the most characteristic examples of a Moslem
town in the whole of the country. Compared with Damascus, or even Jerusalem,
it is but a small place --- some 12 to 15,000 inhabitants. But what its
people want in numbers, they make up in independence and spirit. The district
of the Jebel Nabloos is now---as it was when it bore the name of Mount
Ephraim---one of the most difficult to manage in the whole of Syria. If
an Englishman wants to know something of a sphere of human life about as
diametrically opposite to his own as can be imagined, he cannot have a
better opportunity in all Syria of doing so than he will have in the bazaars
of Nabloos. He will see less of the grace and charm of the Oriental life
than is to be found at Damascus or Cairo; but he will see more of the fanaticism
of Islam, and it is but fair to warn him that there is no place where he
will be more soundly cursed as he works his way through the bazaar, or
stands a better chance of being mobbed and illtreated. Native Christians
are sadly at a discount. There are very few of them, and they have a furtive
anxious look about their thin sallow visages, contrasting very disadvantageously
with the noble countenances and lofty figures of some of the other inhabitants.

But
there is more than all this at Nabloos. Its archaeology is indisputable.
Not even D. Robinson doubts the tradition which identifies the two long,
rough, lofty, ridgy hills, that rise so steeply on either side of the valley,
with Ebal and Gerizim, or which sees in the ruined well at its eastern
end, the well of Jacob. It would puzzle even Mr. Fergusson to find any
arguments with which to assail the genuineness of the flat sheet of rock
on the summit of Gerizim, which has been the holy place of the Samaritans
for more than 2,000 years.

Interesting
they will always be for their own sake, as one of the smallest and oldest
sects in the world, occupying the same spot, and clinging to the same identical
sanctuary, through nearly twenty-five centuries, and that sanctuary not
improbably the very earliest holy place in the Holy Land. The bare platform
of the rock on the summit of Mount Gerizim they believe to be the place
on which Abraham was commanded to sacrifice Isaac, and arguments are to
be found (not few or feeble to those who will consider them dispassionately)
in favour of that spot, instead of the so-called Mount Moriah at Jerusalem.

Of
persecution, the Samaritans have had plenty. From the time when Vespasian
slaughtered 11,000 of them on their holy mount, to the petty oppressions
of the Turkish Beys, so touchingly described by Jacob esh-Shelaby, the
hand and tongue of every dweller in the East, Heathen, Jew, Mahometan,
seem to have been against them. This persecution has had its usual effect.
It has attached them more closely than ever to their faith, and has perpetuated
their peculiarities---their rites and their books---to a degree of minute
conservatism, which at first sight is almost incredible. To name only two
instances of this. Justin Martyr, himself a native of Neapolis, writing
in the middle of the second century, mentions that the Samaritans roasted
their Passover lambs on a spit *in the form of a cross*. They still
do the very same thing after the lapse of 1,700 years. The second is, that
they use the ancient Hebrew alphabet instead of the ordinary square letters
introduced after the captivity by Ezra. These square they vehemently repudiate,
and it almost takes one's breath away to hear an act of Ezra's, dating
from five centuries before the Christian era, still denounced as an absurd
and wicked innovation. I brought away a primer from which the little Samaritans
taught in their school at Nabloos, and it is covered with the thin sprawling
forms of the venerable letters, much more rude and complicated than the
usual Samaritan type of the Polyglotts.

And
this is shown in many other things. Their copies of the Pentateuch differ
in many grave (if not material) points from the Hebrew one. That these
differences are at least 2,000 years old is rendered very probable, by
many of them being found also in the translation of the Septuagint, which
is known to have been begun in the third century before Christ. Their mode
of chanting (as we shall see afterwards) is peculiar and archaic. Their
laws of marriage are most strict; they never marry out of their own people.
With the Jews, the Passover has long ceased to be anything but the feast
of unleavened bread; but the Samaritans encamp on the mountain for a whole
week, and slay, roast, and eat the lambs, with their lions girt and staves
in their hands, and with every minutest particular of the Mosaic ritual
observed. And so in purification and other small enactments, they observe
the regulations of the law in a far stricter manner than the Jews of Palestine
or any other country. Now we know from their letters to Scaliger, in 1589,
that they kept all these things as strictly three centuries ago as they
now do, and this is a strong evidence that they have preserved a great
deal from a still earlier age[2].

Indeed,
that they are conservative there can be no doubt. But then comes the question,
"What do they conserve?" Are they Israelites? Or are they, as usually seems
to be taken for granted, mere heathens, who adopted a bastard Jewish religion
for their own ends, and whose whole system is an imposture? This is obviously
not the place for the discussion of such a question as this. I will content
myself the naming one or two circumstances which seem strongly to favour
the idea that the Samaritans have, to say the least, a very strong Israelite
element in their composition, and which incline me to belief, that in their
seclusion they may have preserved some traits of the Israel of the Bible,
and of the ancient worship of Jehovah, which the Jews (properly so called)
have lost during their close intercourse with nations and institutions
differing so extremely from their own.

I
use the words "Israel" and "Israelites" advisedly; because, though the
Jews were Israelites, yet the Israelites were not always Jews. The word
"Jew"(Judaus) is really "Judean," and dates only from the return from Babylon,
when Judah became the head and representative of the nation. The Samaritans
always call themselves the children of Joseph, and the Jews *Yehudhim*,
or Judathites. Perhaps, of all the ancient practices of the Samaritans,
none is more startling than their habit of insisting, in the nineteenth
century of the Christian era, on the distinction between "Judah and Ephraim,"
with all the strength and animosity that can have been thrown into the
terms in the days of Jeroboam or Amaziah. The same distinction occurs constantly
in their letters to Scaliger.

But
to return. It is usually assumed that the kingdom of Samaria was completely
cleared of its Israelite population before the Assyrain colonists were
sent there. Was this so? Subsequent occurrences seem to show that it is
at least doubtful.

The
"remnant of Israel" are mentioned in the reign of Josiah as being sufficiently
numerous to make it worth while to collect their subscriptions for the
repair of the temple at Jerusalem.[3]
That some considerable affinity existed between these people and Jerusalem
is evident from a remarkable narrative of Jeremiah, which shows that large
of devotees from the chief cities of Samaria were in the habit of making
pilgrimage to the ruins of the Temple after its destruction by Nebuchadnezzar
, for the purpose of lamenting over it.[4]After
Judah returned from captivity, the Samaritans showed their anxiety to join
in the worship of Jehovah, and to insist in rebuilding the temple. This,
however, the leaders of Judah would not hear of. They repulsed the offer
with scorn, as made, not by friends, but by "adversaries of Judah and Benjamin."[5]
This was the beginning of the strife. But that very strife was, perhaps,
destined to cause a stronger infusion of the Jehovah element into the Samaritan
community than would have been the case had they remained at peace with
the Jews. For it so happened that Manasseh, son of the high-priest, having
married a daughter or granddaughter of Sanballat, the Samaritan chief,
was expelled from Jerusalem by Nehemiah, upon which he went over to his
father-in-law, with a large number both of priests and laymen, and became
the first priest of the sanctuary on Gerizim.[6]
Thus the religious establishment of the Samaritans was actually inaugurated
by the high-priest of Jehovah directly descended from Aaron, in a city,
the inhabitants of which, to use the words of Josephus, were chiefly "deserters
from the nation of the Jews." These facts certainly seem to indicate a
much stronger connection between the Samaritan people and Israel, and a
much broader Jehovistic element in their religion, than is commonly assumed.
They certainly had the true succession in their priesthood. The political
animosity which began with Zerubbabel's rude repulse (or rather, perhaps,
centuries earlier, before the separation of the northern and southern kingdoms),
was fanned by the constant secessions of discontented and turbulent Jews
from the Holy City, and is quite enough to account for the exaggeration
and ill-will which have existed on both sides with such virulence and pertinacity.

I
will now endeavour to describe the rites of the *Yom kippoor*, or
Day of Atonement, of the Samaritans, as I witnessed it at Nabloos in 1861---in
an extract from a letter at the time.

"I
arrived at the town on Friday, October 11th. One of the first
persons I encountered was a Samaritan, who was well known in England some
years back, Jacob esh-Shelaby. In his house I remained during my stay,
and to him I am indebted for all that I saw and heard. From sunset of Thursday,
the 11th, to that of Friday, the 12th, was the Sabbath
of the Samaritans, and from the sunset of the 12th to that of
the 13th, the *yom kippoor.* This is, I believe, about
a month later than the date at which the day is kept by the Jews. The reason
of this I could not discover, either from the Samaritans, or from some
learned Jews of whom I inquired in Damascus: I can only conjecture that
it arises from a difference in the calculation of the days which have to
be added to adjust the difference between the solar and lunar years.

The
Samaritans, who number between ninety and a hundred souls, besides women
and children, inhabit a quarter of their own at the south-west angle of
the town. The Synagogue is situated within the quarter. I entered it first
on the evening of the Sabbath, at 5 o'clock, so as to see the conclusion
of the ordinary service, and the commencement of that of the Fast. They
tell you that the building is 600 years old; and though this is probably
exaggerated, it has no ornamentation or other evidence to contradict it,
and it is a venerable edifice, quite in keeping with the venerable sect
who worship within it. Through a little garden, shut in by high walls,
I entered a small square covered court, which at that time was filled with
women and children. From thence two low steps lead up into the church.
Here I put off my boots, and left them amongst the numerous slippers of
the community who had already entered. The building may be best described
as a nave of two bays, with chancel and north and south transepts of one
bay each, and a chapel between the north transept and the west end of the
nave. The three last-named portions are raised one step. Each bay is groined,
and there are two small round apertures in the roof. Besides these the
only opening is the door. The walls are white, and from the vaults hang
two quaint glass-chandeliers, and one small glass oil lamb. The door is
in the north transept, so that on entering, the recess for the Torah, or
Book of the Law, answering to the chancel, was on the left. Directly opposite
the door hung a European clock. I retreated to the corner immediately on
my right, from thence, being raised a step, I could overlook the rest,
without being myself too prominent.

It
was a striking scene. The floor was covered with carpets. Except a space
left up the transepts, the whole building was nearly filled by about eighty
persons, of whom fifteen or twenty were women and children, the rest men.
All were in white surplices or gowns, with white turbans round their red
tarbooshes. All were squatted on the ground, and looking towards the recess
of the Torah, which points in the direction of the Kibleh on Mount Gerizim,
the one holy place of the community. The back of this recess was hung with
a veil of dull red and gold---the one piece of colour on the walls; behind
which, among other similar, but less precious treasures, was the Book,
or rather Roll of the Law, which the Samaritans affirm to be by the actual
hand of Abishua, the son of Phinehas, the grandson of Aaron. The only articles
of furniture in the chancel were a stool, and something which looked like
a high-backed chair---a stand for the exhibition of the sacred rolls. On
the stool lay a bundle in blue silk. It was a famous book of the Pentateuch
(not a roll) wrapped in handkerchiefs, the offerings of the pious.

In
front of the chancel, a little towards the right, was the priest, erect.
He was dressed exactly like the others, and was reading some service in
a loud, harsh, monotonous chant or plainsong, varied by occasional jerks
or *barks*, and by strange gestures, as if he were trying to bite
violently something immediately in front of him, producing altogether not
exactly a ludicrous, but a most disagreeable and discordant effect. Every
here and there the congregation joined in with him, with no concord, but
the most extreme discord.

I
soon discovered that there was a division in the congregation. Between
the door and the corner of the chancel was a single row of figures squatting
against the wall. These were the learned. They also filled the recess of
the further transept, and one was even within the line of the chancel itself.
This single individual, I afterwards learned, was the younger of the two
priests of the community. After the minister had proceeded for some time
with his violent ministrations he stopped, and this second priest began
in a different tone, much quieter, and evidently on different matter. Presently
all rose, and prostrated themselves in the Moslem fashion, with their faces
to the ground, uttered a sort of booming sound---the only approach to concord
or an agreeable noise which I heard during the whole evening. This I took
to be the general Amen at the conclusion of the regular service. So it
was. It was sunset. The Sabbath had ended; but the rites of the *yom
kippoor* commenced without an instant's interval. I had noticed water-bottles
circulating freely amongst the worshippers for several minutes before this.
They were now emptied and placed on a shelf over my head.The
fast had begun, and till the next sunset neither meat, drink, smoke, or
even medicine will be tasted (however grave the case) by man, woman, child,
infant, or suckling.

That
the service had changed was quickly evident. The elder priest re-commenced
reading, and now the whole congregation with him. It was the first chapter
of the Law---the first verse of Genesis---*Barashit bara Elooim.[7]*The
services of this great day, the only fast in the Samaritan calendar---which,
from its severity, is looked forward to with uneasiness for the whole year---consist
of the recital of the whole Pentateuch by the priests and people, interspersed
with common prayers, of the kind already described, and creeds, or professions
of faith. A few of the congregation had books; but if all had possessed
them it would have been of no avail for a considerable part of the time,
for the service is continues through the night, without even the feeble
lamp, which, on every other night of the year but this, burns in front
of the holy books. The two priests and a few of the people know the whole
of the Torah by heart; others know a single book; others a few chapters;
so that there are always respondents. All stood up, and the storm of harsh
voices raged around. They seemed to repeat very fast, and with a metrical,
jumping sort of measure, which converted it almost into a gallop. Now and
then---at what particular passages I could not discover---they roared or
barked still more loudly; now and then they prostrated themselves. The
prostrations are made at certain solemn portions of the law, such as the
Ten Commmandments. They are made by rising from the squatting posture to
the knees, then the town hands are placed flat on the floor, the palms
down, and the forehead (not the nose, as in the Moslem prostrations) is
brought to the floor between them.

After
going in this way through two or three chapters, they stopped; and the
younger priest re-commenced prayers in the plain chant, with occasional
responses. His part was very similar to the old Gregorian plainsong of
the Roman Church, but even more archaic in its turns. After a quarter of
an hour of this, an aged man, seated next to the door, began to read the
Law. His peculiarity seemed to be the repetition, four or five times over,
of the last syllable of each sentence, with a rumbling, mouthing sound,
inexpressibly tedious of hear, but which evidently afforded him the greatest
satisfaction. Then the reading in chorus began again, and then I came out.
A good deal of private devotion had gone on during the general service.
For instance: my host and several others came in, and taking their places
here and there, went through a series of prostrations and elevations, of
the same kind as the ordinary prayers of the Moslems, except the small
gestures of touching the ears, turning right and left, etc.: and during
these, it is only right to say, they were most devout and entirely absorbed.
But there was also a good deal of talking amongst the general body in my
neighbourhood, arising, in some measure, from the presence of the children,
who pushed in and out, and already began whimpering and teasing for water.
It was not, however, the talking or minor interruptions that struck me,
so much as the hard, undevotional, violent character of the proceedings.
Not a soul seemed to be touched or interested. It was not disorderly, but
seemed a service without worship.

I
have already spoken of the extreme strictness with which the fast is kept.
The wails and screams of the unfortunate infants in the neighbouring houses
during the whole of the evening and night, testify that this part of my
statement is not exaggerated.

The
next morning was occupied in a visit to a village called Awerth, a few
miles off, which contains the traditional sepulchers of Eleazar and Phinehas,
the son and grandson of Aaron; and a cave, reputed to have been the residence
of Elijah. In the afternoon, I returned to the synagogue. It was 3.45 P.M.:
more than two hours of this weary day still remained to be passed before
the sunset should release the worshippers. The reading of the Law was going
on in earnest. They were deep in Deuteronomy. The church was not quite
so full as when I first saw it; but there were still a large number present.
The divan on the right was occupied as before by the unlearned, who looked
on with a listless air, and shouted a verse or two now and then, as memory
served; and by sleepers, taking a short rest before the final scenes. Two
or three women kept their ground in my corner; and several children and
youths, completely exhausted, were stretched like dogs on the matting.
On the other hand, the initiated on the lower part of the floor had gathered
closer, and were formed into a wide circle, facing the chancel, squatting
round with books of the law open on their knees, or supported on low stands.
Some of the books were very large, written apparently with great beauty
and width of margin---some of them still in separate sheets. The priests
were taking no part, but seemed to have relinquished the reading altogether
to the congregation, reserving themselves, no doubt, for what was coming.
The younger man occupied himself in wrapping up, in its hundred and twenty
handkerchiefs, the book of which I have already spoken, and which had been
used during the morning.

The
*sound* of the service was much the same as it had been last night,
only, if possible, more discordant; but the
*aspect* of the scene
was most pleasing, and struck me more than at the first. Many of the men
were models of manly beauty, tall and dignified in form, and with lofty,
open, and most engaging countenances. There are few postures in the world
more noble and graceful than that in which Orientals sit on the ground.
But all these were not sitting. A few were standing, if possible, in a
still more striking posture; propped up against the wall, like Belisarius
in the well know picture, on long staves, and holding out both hands in
an attitude of deprecation, or adoration. Then, the pure white dresses,
just relieved by a little dash of colour in the red caps emerging from
the turbans, or of a red or yellow scarf escaping here and there; the quaint
charm and glister of the antique chandeliers, the venerable vaults above,
and the rich solid hue of the carpets underfoot, all tempered by the sweet
soft light of the Eastern afternoon as it flowed in at the door, or wavered
down from the apertures overhead---these things combined to form a picture
which, to a *deaf*
man, would have been without alloy, and which was
so beautiful for a few moments as I contemplated it.

But
I was not long in coming to myself; and then I found that the speed of
the recitation was increasing. At last it became a perfect race. Then they
fell as before, only more decidedly, into a metrical pace but with a concord
of *measure* only, not of *pitch*. This sort
of metre was constantly
varied during the rest of the service. When at length the two great songs,
with which Deuteronomy concludes, had been reached, there was a general
stir, and a movement towards the front of the sanctuary. The priests came
forth from behind the red veil, clad in dresses of very light green satin
down to the feet, and the recitations proceeded with greater clamour and
impetuosity than ever. Then the two great rolls, which, according to the
Samaritans themselves, have stood to them in the place of the ancient glories
of their temple since its destruction, and have certainly been the desire
and despair of European scholars since the time of Scaliger's time, were
brought forth, enveloped in coverings of light blue velvet, and placed
on the sloping stand in the center of the recess. At last the law was ended,
amidst a perfect tumult, by the reiteration of one syllable--*ah* or
*lah*--at least thirty times. Then the two priests again emerged from
behind again emerged from behind the curtain, this time with a white cloth,
or shawl, covering the head and reaching nearly to their knees; they put
off the velvet coverings, and exposed the cases of the rolls to view. That
to the right was bright silver, and evidently of modern make; the other
puzzled me more. It was too distant for me to see any of its details, but
the whole effect struck me as that of Veneto-oriental work, of a date some
centuries back. The sequel will show what it really is. The production
of the rolls was the signal for prostrations, fresh prayers, and fresh
responses, which lasted at least a quarter of an hour. And now came the
great event of the day--nay, of the year. The priests opened the cases so
as to expose their contents to view; and then, with their backs to the
congregation, and their faces towards the Holy Place on Gerizim, held them
up over their heads, with the sacred parchments full in view of the whole
synagogue. Every one prostrated himself, and that not once, but repeatedly,
and for a length of time. Then the devout pressed forwards to kiss, to
stroke fondly, to touch, or, if none of these were possible, to gaze on
the precious treasures. Several children were allowed to kiss. It was past
five; and now commenced, if indeed they can ever be said to have ceased,
a succession of prayers and catechisms between priest and congregation;
he intoning, and they vociferating, after him, with him, before him, apparently
in the wildest confusion. His chant had a strong resemblance to the ordinary
plainsong in the Roman Church, and was tunable enough, with the exception
of a sort of jerk or *hiccup* which occasionally occurred, and which
threw an individual, and quite a savage character into it. *Their*
part I can compare to nothing but the psalms for the day as performed at
St. George's-in-the-East during the riots, when a majority *said*,
and a minority *sung* them; and even that wanted the force and energy
which here lent such a dreadful life to the discord. These responses--which
I was afterwards told were avowals of their belief in Jehovah and in Moses--were
accompanied by constant sudden prostrations, the effect of which was most
remarkable, and by frequently rubbing down the whole face and beard with
the right hand, a gesture which I had not noticed till now.[8]
At intervals during this time, the kissing and stroking of the rolls, as
they lay in state on the sloping stand, was going on to an extant which
must seriously injure them, and would be fatal if it happened oftener.
The one in the old case was the favorite. Had I not been present this day,
I doubt if, even with Jacob's influence, I should have seen it; for it
is brought out with great reluctance, and all kinds of subterfuges are
resorted to, to avoid showing it to travelers. One little episode of this
part of the proceedings struck me. There was a youth, whom I caught sight
of timidly hovering behind the bolder spirits who pressed round the rolls,
as if anxious, yet afraid, to come forward:--

"Still
pressing, longing, to be right,
Yet
fearing to be wrong."
Poor
fellow! After all he missed his opportunity, and only succeeded in summoning
his courage when the roll was shut, and it was too late to do more than
touch the silver case. I pitied him from my heart, and longed that such
modest, *Christian* diffidence in sacred things, might have a worthier
object for its exercise. It was a pretty little incident, and formed one
of the few touches of human feeling which softened the harshness of this
most singular service.
The
catechizing I have mentioned went on for nearly an hour, till it seemed
positively interminable. My weariness now became extreme. The length, the
discordance, the noise, perhaps more than anything the unintelligibility
of the whole, and also my anxiety for the poor fainting children stewed
around, like so many Ishmaels in the last stage of existence for want of
water and food--all combined to make me heartily wish it over. At length
came an indication that the end was near. An elder advanced towards the
door and put a *plate* on the ground for contributions. This attempt
at a "collection" was the only part of the whole in which I could find
any connecting link with the practices of our Church. It may have been
a customary thing; but I fear it was aimed at the Nazarene stranger. At
any rate, the sums put in by others were so exceedingly minute, that I
feel pretty confident they only deposited as baits for me. I did not disappoint
the expectations of my friends, though it required some nerve to drop my
mite, as the plate was taken in charge by two ancients, who seized my five-franc
piece, almost before it left my fingers, and scrutinized its look and weight
with the greatest care.

At
last the Holy Books were consigned to their retirement behind the veil,
there to remain for another year. By degrees all went out. The little lamp
was lowered from the ceiling, lighted, and left burning in the twilight
before the sanctuary, and the *yom kippoor* for the year 1270 (as
the Samaritans reckon, according to the Mahometan era) was at an end.

I
confess that I was fairly exhausted. And if this was my case- a mere spectator
of a small portion of the proceedings--how must it have been with those
who had gone through the whole labour of the day and night? The priests,
the weak, the old, the women, who to the severe privations of the fast
had added the pain of twenty-four hours almost incessant vociferation?
For a few there were, such as the old man by the door, and some in the
transept at the end, who had shouted the whole time. Any one who has taken
part in the chorus of an oratorio knows how fatiguing that is, even for
the two hours and a half or three hours of its duration, and how absolutely
necessary refreshing becomes between the parts, even to those who are in
the habit of singing regularly and frequently. But here were people who
had been undergoing a similar exertion for twenty-four hours, after the
interval of a twelvemonth, with no refreshment whatever, beyond an occasional
expectoration! Strange to say, they were not nearly so exhausted as I imagined.
I made my host take me to the elder just mentioned, and he really seemed
neither hoarse nor weary. Smoke was the refreshment most immediately in
request, and food only later in the evening, when the wants of the children
and women had been satisfied.

And
so finished this most curious and suggestive scene. My chief desire throughout,
as far as the strange sights and sounds left me any room for reflection,
had been, as you will imagine, to see if any illustration, had been, as
you will imagine, to see if any illustration could be gained from it of
the ancient Jewish ritual--the general ritual I mean, not that of the Day
of Atonement only. If the Samaritan community be, as Stanley seems to believe,
the most faithful representative of the old nation of Israel, is there
not some reason for believing it possible that services of Nabloos may
retain a likeness to those of the times of the monarchy? I do not pretend
to have examined the subject at all sufficiently to have come to any conclusion
upon it. But what I saw and heard certainly threw a new light upon it in
my mind, and as it is an interesting question, I will name one or two points
which seem to me worth further consideration.

*1*.
There is the fact of the undeniable likeness which I have noticed between
the chant or plainsong of the priest, and that which is always considered
to be the oldest part of the music of the Christian Church, and the eastern
origin of which is now, I believe, pretty generally admitted. *2.* The
probability that a small persecuted sect like the Samaritans would retain
such a thing without material change, as they certainly have retained other
trifling usages; such, for instance, as the cross on the spit of the Passover
lambs )of which more anon). *3.* The dissimilarity between the method
of responding of the Samaritans, and that in the *zikkrs* or common
worship of the Moslems; which, wild, repulsive, and heathenish as they
are, are of an entirely different character, for instance, are always in
concord both of time and tune with the leader. *4.* The
sentiment or sacredness of the words of the Psalms employed in the ancient
Jewish liturgy, would be no argument against their having been sung in
the discordant tumultuous manner of the Samaritans; for what can be more
sacred or pathetic than some of the passages in the Pentateuch, which I
actually heard so sung? *5.* On the other hand, may there not be some
positive indications of the existence of similar discord in the ancient
services, in the constant mention of "horns" (nothing but horns of animals,
recollect), and "cymbals;" of "mighty men" (that is great, strong persons)
chosen as singers and players; the frequent use, in describing these services,
of such expressions as "loud noises," "shout," "roar," etc. The predominance
of wind instruments---the "horns" just mentioned, as well as "cornets"
and "trumpets" of metal, in the displays of which David was so fond, is
in itself an evidence of the discord which must have reigned in them; for
those instruments are still the greatest difficulty of orchestras, and
with all the modern resources are extremely difficult to keep, and still
more to play, in tune. But it would be premature to argue the question
on such slender grounds, and, indeed, I should be almost reluctant to pursue
it further, for it would be a real calamity for which even the truth could
hardly console one, to discover that the "Songs of Zion," which the Christian
world has always regarded as the perfection of beauty (according to the
modern ideas in music), at all resembled the harsh vociferations of the
Samaritans, or that the "services of the sanctuary" were so bereft of enthusiasm
and feeling as theirs are, and so exactly like the repetition of a hard
and uninteresting lesson.

I
must not forget to tell you later in the evening, when all the rest of
the quarter were in bed, through the good offices of my host, he and I
met the priest at the synagogue, and in consideration of a liberal backsheesh,
and the present of my knife, I was allowed to examine the case of the Great
Roll, and even to make some rubbings of parts of it--very imperfect, for
I had not at all the proper things with me. He began by assuring me it
was 1,400 years old. I told him if he took away the 1,000, I thought he
would not be far from the truth, and so it proved, for not only was my
former conjecture confirmed, but on examination, the priest himself found
a date which he read as equivalent to A.D. 1420.[9]
It is a beautiful and curious piece of work: a cylinder of about two feet
six inches long and ten or twelve inches diameter, opening down the middle.
One of the halves is engraved with a ground-plan of the Tabernacle, showing
every post, tenon, veil, piece of furniture, vessel, etc., with a legend
attached to each--all in raised work. The other half is covered with ornament
only, also raised. It is silver, and I think--but the light was very imperfect--parcel-gilt.
My visit would probably have been very much resented by the community,
if they had known of it; and the feeling of this added a curious zest to
it; as it was, I could not help fancying I was committing sacrilege; stealing-in
in the dark and thus handling holy things. Of the roll itself I say nothing,
partly because, knowing nothing of the subject, I hardly looked at it;
and, partly because it has been thoroughly examined by, and, I believe,
copied by, or for, a Russian Jew named Levisohn, at Jerusalem, who is devoting
himself to the Samaritan Pentateuch, and will very soon publish his discoveries.[10]

One
thing more, and I have finished. I have solved the mystery of the *cross-spit*.
The Passover lambs (require six for the community now) are roasted all
together, by stuffing them vertically, head down-wards, into an oven, which
is like a small well, about three feet diameter and four or five feet deep,
roughly steined, in which a fire has been kept up for several hours. After
the lambs are thrust in, the top of the hole is covered with bushes and
earth, to confine the heat till the lambs are done. Each lamb has a stake
or spit run through him to draw him up by; and, to prevent the spit from
tearing away through the roast meat with the weight, a cross piece is put
through the lower end of it. This is all. But it is still a curious thing,
and must have startled the first Christian who noticed it in modern times,
through he may not have drawn the same inference from it as old Justin
did.

*October
1861.*

[1]
This read was taken from the book *Narrative of an Explorer in Tropical
South Africa, Being an Account of a Visit to Damaraland in 1851.* By
Francis Galton, *F.R.S..* Published by Ward, Lock and Co., London,
New York, and Melbourne. 1889. p. 241-258. This one footnote is the only
one not in the article.

[2]
Those who would like to pursue this interesting subject farther, may be
referred to the following sources:-The letters from the Samaritans to Scaliger
(A.D. 1589), are given by De Sacy in Eichhorn's "Repertorium," etc., vol.
Xiii., p. 257. Those to Ludolf, with others to De Sacy himself, and with
a *resume'* of the whole correspndence, in his Paper in the "Notices
et Extraits," tom. xii. See also Schurrer in the "Repertorium," vol. Ix.,
p.I. On the whole, the fullestreport of the existing community is that
of Dr. Wilson ("Lands of the Bible", ii. 46-78, and 687-701). He gives
lists of their names, a copy and translation of a marriage covenant, their
Creed, and other information, which his knowledge of Hebrew and Arabic
enabled him to obtain. The narritive of the Abbe' Baarges ("Les Samaritains
de Naplouse") is worth reading. But as interesting as any is a small book
called: Notices of the Modern Samaritans," the personal history of the
family of Jacob esh-Shelaby, as dictated by himself to Mr. Rogers our excellent
Consul at Damascus, who was formerly stationed in the neighbourhood of
Nabloos.

[3]
2 Chron. xxiv. 9.

[4]
Jer. xli. 5, and the article on Ishmael, son of Nethaniah, in Smith's "Dictionary
of the Bible," vol.i., p.895.

[5]
Ezra iv. 1-3.

[6]
Josephus, "Antiquities," xi.8 & 2-7

[7]
This is the Samaritan pronunciation of the words which in Hebrew are pronounced
*Bereshith bara Elohim*.

[8]
I afterwards saw this gesture frequently used by the Moslems. "It signifies
blessing," I was told. It is used when any sacred name or form of words
is said, and seems to be an attempt actually to catch the grace of the
words, residing in the breath of the speaker himself, and communicate it
to his countenance.

[9]
These rubbings have since been shown to the authorities of the South Kensington
Museum, and pronounced to be Venetian work of the fourteenth or fifteenth
century.

[10]
A short account of these discoveries was published in the papers not long
since; and among other statements it was said that 24,000 variations had
been discovered between this and the ordinary Hebrew Pentateuch. I have very
lately heard from
Jerusalem that Mr. Levisohn's progress is stopped for want of funds--a want
common enough in that part of the world, but one which surely might be
remedied without difficulty.

## The Oldest and Smallest Sect in the World

The Oldest and Smallest
Sect in the World

By the Rev.
John F. Hurst, D.D.

There
is to be found in the heart of the small city of Nablus, in North Palestine,
a little religious community-now numbering about one hundred and fifty
souls-which has defied the ravages of war and poverty and oppression nearly
three thousand years. Unlike the Vaudois, these Samaritans have had no
friendly system of mountain buttresses to defend them through the centuries;
and still more unlike the long-lived Savoyard Protestants, they have been
right in the pathway along which the devastating armies have marched back
and forth, from the time of Sargon to Napoleon. But they have lived on,
and their unity has never broken. They have clung to little Nablus and
to their sacred Mount Gerizim, as the very cactus roots to the granite
sides of the somber Ebal that confronts them across their little enchanted
valley.

The
line of Samaritan History, however, extends to a far earlier period than
thirty centuries since; indeed, it stretches back to the morning of history.
When Abraham was called out of Mesopotamia to the land of Canaan he crossed
the Jordan and proceeded directly to Sichem, or Shechem, the probable site
of the present Nablus, where he pitched his tent and dwelt for a time,
receiving during his stay the divine promise of the possession of the whole
land by his posterity. From Abraham's time, therefore, the Samaritans history
runs parallel with the Jewish, until the breaking up of the Jewish nationality
by the Assyrian invasion. Since that catastrophe the line of Samaritan
religious life has never been interrupted. The Jews have dispersed all
over the world, and are now divided into numerous shades of faith. But
the Samaritans still live at the base of the sacred Gerizim, and have never
differed amongst each other in tradition, fait, or usages. Dean Stanley
has accordingly ample ground for claiming for claiming for this little
Samaritan community the distinguished honor of being the "oldest and smallest
sect in the world."

The
feeling with which the present Samaritans regard the Mohammedans is of
that intense bitterness which they have always manifested toward the Jews.
And why not? Does not the Samaritan date his faith from Abraham, or rather
from Adam*?* And has he not a right to call that infant religion which
has been in existence for only the trifle of twelve centuries? Is not the
Koran one of your new catchpenny romances, while that mysterious copy of
the Pentateuch, made of sacred lamb-skins, which the Samaritans have been
reading and kissing through these many ages, is the oldest copy in existence,
written down by Aaron's own grandson, and the veritable original of all
the Pentateuchs in the world?

As
the population of Nablus is just about 12,000, the little Samaritan community
is almost absorbed by the surrounding Mohammedan mass. Save to a careful
observer, the very existence and presence of the Samaritans as a distinct
element of citizenship in Nablus would not be noticed. The Samaritans wear
turban, much like that of their true Moslem neighbors, but between the
history and theology of the two classes there is not a single point of
positive resemblance.

My
visit to Nablus was in April, the best of all months for the enjoyment
of the rare beauty of the region. Having come from the barren and rocky
hills of Judea, I was hardly prepared for so positive a change as this
sudden luxuriance of foliage and flowers. At Jacob's Well I turned abruptly
to the left, and entered the narrow valley of Nablus. What the valley of
the Engadine, is to the Tyrol, that of Nablus to Syria. There is nothing
elsewhere that proves it. It is the quiet, half-concealed gem of the whole
land. While the plain of Esdraelon is fruitful, there is chiefly the charm
of history to make it attractive. But in the valley of Nablus there is
a profusion of flowers and fruits that transfers you at once to the tropics.

Beyond
the city of Nablus, as you bear northward toward Sebustieh, the ancient
city of Samaria, the sound of brooks and fountains-new enough to the tourist
from the south-is as present and cheering as to the guest who falls asleep
amid the jasmines and fountains of the court of Demetri's Hotel in Damascus.
The valley is a perpetual orchard, or rather garden, with a great variety
of fruits and flowers. Figs, mulberries, grapes, pomegranates, oranges,
lemons, apricots, almonds, and other fruits vie for mastery in this miniature
Eden. Van de Valde, for a calm Dutchman, quite lost his self-control when
he entered the valley. For example, he speaks of a peculiar coloring here
to all objects-"a lovely bluish haze."

My
dragoman conducted me into Nablus by the western gate-an old rickety affair.
Through this I rode with something of a dash, lest the sleepy guard should
take it into his head to detain me without for an hour or two until the
completion of the customary meaningless formalities. On my way to my lodgings
I passed an excellent bazaar, which I have since learned is the best in
Palestine. I found dark but otherwise comfortable quarters in the middle
of the little city, and divided my few days in Nablus between clambering
up the sides of Mount Gerizim, examining the marble ruins that crown it,
conversing with the Samaritan high-priest, and rambling back to Jacob's
Well and Joseph's Tomb.

The
presence of the little Samaritan community in Nablus, clinging to their
traditions and religion and first home with a tenacity which has no parallel
in the annals of the world, suggests a glance at the marvelous history
of this now dying sect. When Sargon, the successor of Shalmaneser, king
of Assryia, took Samaria and carried all its strong inhabitants to Assyria,
B.C. *722*, he supplied the place of the exiles by colonists from
Babylon and other parts of his empire. These colonists united with the
infirm population which had not been regarded worth taking captive, and
the two elements formed the basis of a new and mixed population. The religion,
up to a certain time, was semi-idolatrous, having been introduced by the
new colonists from Babylonia. They country began to be infested with lions
and other wild beasts, and the people, regarding this as an evidence of
divine wrath for stripping the land of its native deity, sent a request
to the King of Assyria to give an order for the return of some Israelitish
priests from captivity, that the citizens might be instructed in their
former worship of Jehovah, and thus the wrath of the popular deity be appeased
for all time to come. The request was granted, and Israelitish priests
became the religious teachers of Samaria. Shechem, the Sychar of the New
Testament and Nablus of our times, became the capital. We have then, this
anomalous combination of facts: a mongrel population, part Assyrian and
part Isrealitish, living in a country which had belonged to the latter
element, and now instructed in the religion of Israel by the priests who
had been voluntarily sent back from exile. When, at the end of seventy
years' Jewish captivity, Zerubbabel and his Jewish brethren returned to
Jerusalem and began to rebuild the temple, the Samaritans proposed to unite
with them. But the Jews would not permit them, on the ground that they
regarded the Samaritans as semi-pagans. They therefore disclaimed all fellowship
with them, and would give them no share in the restoration of their worship
throughout the land. The Samaritans now conceived the idea of religious
independence; so they proceeded to their sacred Shechem, and erected on
the top of Mount Gerizim that great temple whose ruins are to-day the wonder
of the antiquarian. From the day of the refusal of the Jews to permit them
to share in the rebuilding of the temple, the hostility between the two
peoples has been singularly intense.

There
is no sadder bit of local history than that of Nablus. In the Roman period
this city was rebuilt by Vespasian, on or near the site of the ancient
Shechem, and called Flavia Neapolis (new city). The present title is therefore
a very perceptible Arabic corruption of the roman name. A Roman colony
was established there by Vespasian. It appears that the population has
always been quarrelsome, either with itself or unitedly against its rulers.
Toward the end of the reign of the Emperor Zeno, A.D. *490*, the people
arose against the Christians, and having chosen as a chief a certain Justus,
they fell on them during the feast of Pentecost, and put to death many
of them and destroyed their churches. The Emperor sent troops against the
rebels. Gerizim was given to the Christians, who built a church thereon
in honor of the virgin. The ruins of this church we find to-day beside
those of the original Samaritan temple. Under Justinian the Samaritans
rose again, and destroyed the churches and massacred as many of the Christians
as fell into their hands. They murdered Ammonas, Archbishop of Shechem.
These excesses were punished by Justinian, who sent out a general against
the rebels, and the Samaritans were compelled to build the demolished churches
at their own cost. This generalrebellious
spirit of the Samaritans explains the severity of the degrees of the Emperors
in the Roman code against this sect.*

During
the later Roman Empire the Samaritans, as a sect, began to lose all historical
importance. The Christians had their churches at Nablus, and were protected
in their rights, until the Mohammedan conquest of Syria, when both Samaritans
and Christians shared in the devastations of that time. The Samaritans,
however, were not exterminated, and were not driven from Nablus. During
the Crusades they fell under Christian rule, and again reverted to Mohammedan
control when the Turks became possessors of Syria. The Samaritans have
therefore never been an independent people, but have been successively
ruled by the Assyrians, Persians, Greeks, Jews, Romans, and Turks. Yet
during all these thirty centuries they have never gone beyond the site
of their pomegranate and almond blossoms, or the sounds of the brooks,
or the protecting side of their sacred Gerizim. But they have paid a fearful
penalty in the decrease of their numbers and in their present poverty.
Only their religion has kept them bound together.

I
spent an entire afternoon on the top of Gerizim, and by the aid of an excellent
diagram examined the ruins of the church and the ancient temple until an
approaching storm hastened my departure. The various parts and uses of
the temple are still traceable. The greatest of the Samaritan festivals,
the Passover, is still celebrated on the top of Gerizim with the most solemn
and elaborate festivities.

The
Samaritan synagogue is a small building in the center of Nablus, half obscured
by the surrounding dwellings. I passed through arched and littered streets
to a little court, in the middle of which was a little plot of grass, relieved
by three trees, two of which were lemon. I here found a little Samaritan
school, and at the sight of a stranger the children sprang from the floor
where they were sitting, kissed my hand, and begged for backsheesh. The
teacher was a youth of about fourteen, the son of Amram the high-priest.
I was greatly disappointed at failing to find Amram himself, but in the
end this circumstance aided me in my chief object, for the young man was
willing, for a goof fee, to show me the ancient Pentateuch. His father
might have been deaf to all entreaties.

The
claim of the Samaritans to have a copy of the Pentateuch older than the
Jewish is supported by their own unbroken tradition and by the opinion
of some learned men of the present time in Christian countries. But the
weight of internal evidence is against it, among which may be mentioned
grammatical emendations, late glosses in the text, insertions of foreign
passages, alterations, Samaritanisms, and changes in support of Samaritan
doctrine.

There
are three codices kept in the little synagogue in Nablus, two being generally
shown to strangers. It is very rarely that the veritable one can be seen.
My good fortune in getting a hasty look at it was due to the venturous
and avaricious spirit of Amram's sons, rather than to any management of
my own. Having first exhibited the two imitations, the young man, upon
the offer of an additional fee, then brought out the original scroll from
a chest. After the removal of the red satin cover I saw that the codex
was enclosed in a silver cylindrical case, which had two doors opening
on two sets of hinges. When these doors were thrown back the whole column
was exposed to the vision. It is about two feet and a half long and nearly
a foot in diameter, and presents, in exquisite raised work, a good plan
of the Tabernacle, with every part given with the utmost minuteness and
rarest skill. The roll consists of dingy skins-prepared before the invention
of parchment-sewed together with neat stitches, and worn and patched, and
hear and there entirely illegible. The skins are of equal size, and measure
each twenty-five inches long and fifteen wide.

Before
leaving Nablus I had the opportunity of spending an evening with Amram
at his house. He lived in the greatest simplicity, though in Palestine
that is the rule rather than the exception. Mrs. El Karey, the wife of
the missionary in Nablus in the employment of the Church Missionary Society
of London, was good enough to accompany me and serve as interpreter. The
venerable high-priest, who was barefooted, and clad in a great turban and
loose flowing robe, received us with calm and dignified cordiality in his
room-at once his parlor, dining-room, and bedroom. His very aged mother
was lying on the floor, covered with bedclothing and asleep.There
were several children, half asleep, lying about the room. Amram's son-in-law
was slowly copying a Pentateuch-for the Samaritans have no printing-press.
It requires a year to make a copy, which is never sold, and is only used
by the community. The aged mother of Amram arose after we had been present
a few minutes, the many ornaments on her neck and in her ears making a
harsh tinkling sound as she moved. I was invited to a seat on the floor,
and to take coffee and cigarettes. The mother, on seeing guests in her
presence, took a rude bellows and blew up the coals under the copper kettle.
Coffee, the Oriental's unfailing proof of hostility, was handed us in little
cups.

The
peculiar views of Amram may be said to represent very fairly the theology
of his dying community. The world, he claimed, is about seven thousand
years old. For fifty-five years men will go on increasing in wickedness,
after which there will come a time of great peace and purity. Then there
will come on a new period of consummate wickedness, which will last three
hundred years. This time will be consummated by the total destruction of
the world. After this the
general judgment will take place, when the righteous
will go to live with God and the wicked with Satan. There are some people
who have clean hearts, or at least are accepted as clean, though none are
absolutely pure. Just here Amram looked off, as if in the distance, and
said, "God is one!" Here he intended a slight thrust at all Christians,
because of their emphasis on Christ and His divine character. He spoke
with interest of the ruins on Mount Gerizim, and of the increase of his
community within the last thirty years. He closed by expressing his firm
belief that the time would come when the Samaritans would be the most numerous
body in the world.

Amram
has since died, and the sedate son-in-law, being the eldest male relative,
has succeeded him in the high-priest-hood.

***Please
Note:***
This
article was the opinion of it's author and is only given for information.
In no way does this site or the Samaritans agree on all his information
that he wrote in his article.This
article was copied from "*Harpers New Monthly Magazine",* Volume LXXIX,
June to November 1889. Published in New York, by Harper & Brothers,
Publishers, 327 to 335 Pearl Street, Franklin Square, p.579-583.

*
Barges, *Les Samaritains de Naplous,* pp. 31, 33, 35, 36.

---

## Colophon

This Archival Text edition reproduces eight short works or excerpts concerning the Samaritans, as digitized by the sacred-texts.com archive and reached here through the library's local mirror of that digitization, gathered into one file as a sourcebook rather than a single authored work. Site navigation has been stripped. Disclosed gaps: the sacred-texts.com digitization of the Samaritan Chronicle explicitly states that the original edition's notes are not included in its transcription, a gap inherited here rather than silently smoothed over; Claude Fleury's piece is one chapter excerpted from his larger *Manners of the Ancient Israelites* (1825) rather than a complete independent work, exactly as the mirror presents it; and no publication date is stated in the mirror for Sir George Grove's or Rev. John F. Hurst's pieces beyond the 1861 date in Grove's own title, so none is invented here.

Prepared for the Good Work Library by the New Tianmu Anglican Church with AI-assisted research, transcription, and editorial work.

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