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TOGETHER WITH THE PITRON OR SAMARITAN COMMENTARY AND THE SAMARITAN STORY OF THE DEATH OF MOSES
PUBLISHED FOR THE FIRST TIME WITH
INTRODUCTION, TRANSLATION AND NOTES BY

MOSES GASTER,

PH. D,

LONDON
PUBLISHED BY THE ROYAL ASIATIC SOCIETY 74 GROSVENOR STREET, W. i.

PRINTED BY AUGUST PRIES

LEIPZIG

IN LOVING

MEMORY

OF MY FATHER

THE CHEVALIER A.
1834

E.

GASTER

1927

AND
OF MY MOTHER-IN-LAW
BERTHA FRIEDLANDER
1843

1926

PREFACE
preface to a little book with a voluminous introduction of some hundreds of pages seems a superfluous
luxury. I believe, however, that such an introduction is intended to give to a superficial reader a brief indication of what he may expect to find in the book. The scholar requires none of it. In order, therefore, to satisfy such a
reader, for the
I

will tell
first

briefly that I am publishing here time a Samaritan collection of Biblical

him

legends, a parallel to the Jewish

Midrash and

to the

pseudepigraphic literature.

claim for the "Secrets of

Moses" that it is the oldest book in existence of this kind of literature, and I put the date of its. compilation to be about the middle or end of the third century B. C. E. In
the introduction the reader will see

how I have reached a conclusion as startling to me as probably it will be to him who will take this book for the first time into his
hands.
It

uphill work, and I had to no document unexamined field, leaving which might help to throw light on the date and origin of this book. I have searched through the entire pseudepigraphic literature, in whatever language it may have been preserved, and I have worked my way up to the Hellenistic literature, to the Sibylline Oracles and Eupolemos. Josephus has attracted me quite specially, and I believe I have been able to put a new complexion on the character and sources of his "Antiquities." The Palestinian Targum has come under minute examination, and in connection with it all the Jewish Midrashim. The Sibylline Oracles have been traced down to their latest development in the Tiburtine, and the mediaeval oracles down to Matthew of Paris, and even to Slavonic and Rumanian texts. In my re -examination of the pseudepigraphic literature I have arrived at conclusions which differ widely from those accepted today. I have

was very slow and

cover a wide

drawn attention to affinities with Mandaean traditions, and I have endeavoured to give as literal a translation as was possible of a text so old and unfortunately so corrupt that even the joint wisdom of the Samaritans of today
lias

been unable to solve

it.

many

of the problems raised

"by

.added,

commentary prepared by them has also been which exemplifies the exact state of scholarship

.among the Samaritans of the last few centuries. Brief but I believe sufficiently ample references to the entire literature have been given in the footnotes, and a chapter 'Of the book has been given in transliteration, showing
pronunciation by the Samaritans of the old text. can faithfully say that I have spared no effort in trying to elucidate a book which, by its character, claims .special attention from more than one point of view. The
-the
I

and Samaritans in all their mental activity, to which I have referred in my Schweich Lectures manifests itself here again. Midrashic interpretation of the middle of the third century points to a
parallelism between Jews

.-and

fixed text of the Pentateuch, already considered as holy immutable in word and letter. The time is not yet ripe to enquire into the primary source of these Biblical

rfor

legends. I have endeavoured, however, and I believe the first time, to lift some of them out of the narrow confines of Palestine, and to join them to the wider cycles

-of

world-legends, and a new view has been advanced, .among others, of the origin of the Antichrist legend. It must be left to others to continue this comparative study,

and

to investigate the closer relations

the mutual influences which they

between them, and may have exercised

-upon .one another.

my part were I not to place the assistance which the Samaritans have tried to give me, especially the late high
It

would be ungrateful on
first

rmention in the

priest Jacob the son of Aaron, and his son Ab Hasda, .and to a large extent Abisha the son of Pinefras. From

time to time one friend or another has rendered

me

valuable help, but a special debt of gratitude is due to Mr. B. Bamberger, who, with sincere devotion and

acumen has assisted me in the final process of the book and reading the proofs while it was shaping passing through the Press. Last but not least I should like
scholarly
to place on record appreciation of the generosity of the Royal Asiatic Society, which has enabled me to publish

my

the most ancient monument, so miraculously preserved, of the Samaritan literature, truly "a brand plucked out

of the fire."

M. CASTER.
London, 193 Maida Vale, W.
June i6th. 1927.

9.

TABLE OF CONTENTS
Page

PREFACE

INTRODUCTION
Character and Title of the Book
Detailed Contents
Sibylline Oracles,

1183
i

Eupolemos and Other

9

Hellenistic writers

Abraham and Nimrod Legends

The

Sibyl of Tibur

and Other Oracles

....

42

The Cave

of Treasures

Methodius of Patmos
61

The The

Asatir

and Josephus

Palestinian

Targum

80

Bileam Legends and Antichrist

The

Asatir

and the Cycles of Universal Sagas

99

The Universal King The Return of the Hero The Antichrist Legend The Child of Destiny

The Pseudepigraphic
Enoch
Jubilees

Literature

105

Pseudo-Philo

Adam-Books
120

Characteristic Points of Difference

Astrology

Demonology
Affinities

Eschatology

Mandaean

125

Language and Anti-Jewish Tendency

Asatir

and the Samaritan

Book

Literature

134
El

Markah Doweik

of Joshua Abdalla B. Shalma

Ab Hasda
Meshalma

Chronology and Dates

141

Geographical and Others

Samaritan Targum
r

Names Arabic Glosses

:

147

Cryptograms

The

Original

Language
.

156

Date of the Asatir and Final Conclusion

...
. .

158
163

The Manuscripts and Edition of

the Asatir

The Arabic Paraphrase

The
Pitron: or Arabic-Samaritan

168

Commentary
171

to the Asatir

Specimen of the Asatir Transliterated According to the Pronunciation of the Samaritans

Story of the Death of Moses
.
.

174
178

The Apocalypse of Moses and Josephus

TRANSLATIONS
Asatir

184321
. . .

184

320

Pitron or

Commentary

to the Asatir

.... 185301
.
.

Samaritan Story of the Death of Moses

303

321

LIST

OF ABBREVIATIONS

322
327

INDEX

THE SAMARITAN TEXTS

159

CHARACTER AND TITLE OF THE BOOK.

The best way to describe the Asatir is
to call
it

a Midrash,

Aggadah, or legendary supplement to the Pentateuch. Unlike other Apocrypha with which it has much in

common

the author does not attempt to retail anew the sacred history and to present it in a specific form, and

with a deliberate tendency.

He

is

content to leave the

sacred scripture as it stands, without meddling with its narrative and without trying to readjust the events recounted therein, according to a certain preconceived

system either legal or astronomical. The author takes for granted the Samaritan tradition as he knows it, and does not waste his ingenuity to prove its truth. The following

Table of Contents book:

Chapter
I.

will

show the exact character of the

Division of Earth by

Adam

(v. 2).

Sacrifice of

Kain and Hebel on Mt. Garizim (v. 6). Killing of Hebel and the darkening of Kain's spirit (v. 913). Various dates (v. 24ff.). Adam separated from Eve
100 years
(v. 26).

Chapter II. Seth builds Antokia (v. i). Genealogies and building of towns (v. 2). Twice twelve precious stones

Lamech making images (v. 10). Sign of birth of Noah (v. 16). Adam foretells the Flood Children of Lamech and the towns built (v. 17).
(v. 7).

by them (v. 20). Afridan son of Tubal Kain taught by Adam (v. 35). Enoch buried near Mt. Ebal Sanctity of Mt. Garizim (v. 40). Noah (v. 38).
studying Adam's
Asatir.

Book

of Signs

(v. 44).
.

'

'

Chapter

III.

Death of
(v. 4).

Adam

Noah

in BadaiT(y. i). Burial in cave studies the Three Books (v. 9). Afadan

builds Sion (Rock of

Shame)
(v. 20).

(v. 13).

Attidan marries Gifna

ances

Asur son of The worship of sun

and moon in that place (v.

(v. 26).

22).

Mechanical contriv-

Chapter IV. Flood

(v. 2).

Division of Earth

(v. 13). (v. 36).

The Three

Books
Chapter V.

(v. 15).

Death of Noah

Tower of Babel (v. 11). Nimrod

Seclusion of
(v, 28).

(v. i). (v. 12).

First

War

of the Nations
(v. 14).

Birth of Abraham
(v. 20).

Women

Death of Haran

Chapter VI.

Death of Nimrod
idols
(v.

(v. i).

Two Nimrods

(v. 2).

Abraham going down

Sorcerer

n). Turts

Egypt (v. 10). Punishment of Pharaoh

(v. 18).

to

Fall of
(v.

14).

First

proclamation of
first altar

Faith
(v. 27).

(v. 23).

Abraham

rebuilding the

Chapter VII.

Amraphel and Sodomites (v. i). Turts going from Hebron to Shinear (v. 4). Last Kings of Ham (v. 7). Capture and rescue of Lot (v. 8). Advice to Kedar Laomer (v. 12). Dates of Abraham's movements (v. I3ff.)- Abraham in pursuit (dates) Abraham in Salem with Melchizedek (v. 14).
(v. 17).

Various dates

(v. 26).

Chapter VIII. Reign of Ishmael (v. i). Ishmael partner with Esau (v. 5). Kings of Edom (v. 7). Abraham and

'.

Iren

of AMmr and Joktan

(v. 9).

\ /*' arri's
-

^-Haran (v. 13). Genealogy of coming to Egypt (v. 21). prophecy about Moses *
-

greatness

(v. 27). (v. 35).

Plti

pro-

ies\
*

death by water

Chapter IX. Moses' birth (day and dates) (v. i). Moses' rescue Flight to (v. 4). \Killing of the Egyptian (v. 15). Midian (v. 14). God's appearafice to Moses .(v. 21). Dates from God's appearance "to Moses to the

Death of Aaron
Chapter X.
Mertis seven
trated
(v. i). \ /

(v. 24ff.).
\

Balak and Bileam

(v. f^, \ ^.

Bileam's

*%'

gods

(w.

7).

(v. I3ff.) (v. i8ff.).

Bileam

Bileam's verses frusand the daughters ,pf

$jf.)f

Moab
Midian

Stations of the tribes (v.

Pinehas and Zimri, miracles

(v. 41).

30 ff). Death of Bileam (v.

(v.

War aga&st
47).

%
-.^
.

--cs

Chapter Joshua appointed (v. his prophecy (v. 20). Chapter XII.

XL

i).

Death of Moses and

The

Oracle.

The book
as
it

is

called

by

the"

should have been, "Astir,"

Samaritans the "Asatir," or, I have translated this

title

"The

Secrets of Moses, n*thus translating the Samari-

tan word "Asatir," so pronounced by the Samaritans, in order to distinguish it at once fro*m the other books
ascribed to Moses, such as the "Apocalypse" or the "Assumption of Moses." The Samaritans themselves ..ycib

longer understand the title, and were unable to enlighten me in spite of frequent questioning, but they at the same
1*

time emphatically repudiate the notion that the title may be of Arabic origin. The word is one which has not been
their liturgical

taken by them into their language; it occurs neither in poems nor in any other book with which I

am

Hebrew parallel form

Deut. 31,
1 8.,

acquainted, although they are quite familiar with the TfiDK from the passage in the Bible,
to

which they attach overwhelming importance. The fulfilment of the threat expressed by that sentence in the Bible, marks according to them the starting point of the Fanuta, the Hiding of God's presence. The Hebrew word has not been retained in its Hebrew form even in the Samaritan Targum to that passage. But in the case of the present book, they have evidently retained the very old name, the true meaning of which they have since forgotten. It is unquestionably the primitive Hebrew name for that literature which has since become known under the

two Greek names of Apocryphon and Apocalypse, both meaning something hidden or something revealed in a secret form. A narrower meaning has been attached to the word "Apocryphon," inasmuch as it has been given to a set of books not received in what is called the Canon of the Jewish Bible. Without entering upon any discussion

meaning of the Canon of the Jewish Bible, whatmay be understood by it, it is clear that it cannot be applied to any Samaritan writing, since the Samaritans have only the Pentateuch, and outside this the Book of Joshua and some fragments of Judges and Samuel. These latter are treated by them as profane history. The use of the title "Apocryphon," therefore, would have been misleading, and as for "Apocalypse," it could only be applied to the two last chapters, which deal with prophecies connected with the very last hours of Moses upon earth.
as to the

ever

"The
it

have, therefore, as mentioned before, chosen the title Secrets of Moses" in preference to any other, for agrees

much more

closely with the character of this

book; moreover, "Secreta Moysi" ("Secrets of Moses")

appears as a

title

in

one of the old

lists

of books excluded

from the Canon

by the Church (see Charles,

"The As-

sumption of Moses," London 1897, p. XV). It is not unimportant to mention that in the Hebrew literature a book has been preserved, to which reference will be made later on (p. 52), under the title of "The Secrets or Mysteries of Rabbi Simeon ben Yochai." It is a real apocalypse, and contains prophecies concerning the end of time and various
events connected therewith.

"Nistarot," which is precisely of the Samaritan form of "Asatir."

The Hebrew name of it is same root as the

to

From the contents, and from the fact that it is ascribed

Moses, the book might also be
described
as

pseud-

epigraphic. True, it is nowhere in the text expressly stated that Moses wrote it, but his authorship is assumed by the title, and by the tradition still alive among the Samaritans,

although in quoting the book, as will be seen later on (p. 137, 140) the various Samaritan writers quote only "the Master of the Asatir," or the "Author of the Asatir" (Baal

Asatir). They leave it undecided as to whether Moses actually wrote it, or whether it is a tradition handed down from

Moses. Thus the Asatir belongs to the large number of pseudepigraphic writings ascribed to Moses. It differs
completely however from the others, inasmuch as it is the only one that starts from Adam and finishes with the

Death of Moses.
euch.
to

It thus covers the

whole of the Pentat-

The Book of Jubilees carries its story from Creation the Exodus. The so-called Apocalypse of Moses is in
an

reality

contains only the story of the going-out of Paradise by Adam and Eve, the various incidents connected with the first man, and closes with the
It

Adam

Book.

death of Adam and Eve. Another

is

the "Assumptio" or

rather the "Testament" of Moses, which is limited exclusively to the last days of Moses and closes with a prophecy.
called

The reason why an Adam Book should have been "The Apocalypse of Moses" has hitherto remained

obscure, as

no reference

to

Moses
'

is

found

in

any of the
' '

texts, neither in the

Greek, Latin, Slavonic, Arabic nor nor even in the Syriac* Cave of Treasures, which Ethiopian,
already goes beyond the more limited scope of the others. In the light of the Asatir, this difficulty is now removed,

it explains the reason for that title, as the text here begins with the history of Adam and Eve and finishes with the Death of Moses. The "Apocalypse" may, therefore, have

since

the

originally belonged to a similar full compilation. In fact, "Apocalypse" agrees in the main with the first

chapters of our book ascribed to Moses (cf. p. 115). From this the "Apocalypse" has then been detached, but retained the old
title

of the whole book.

is

The
book

Asatir, then, of Moses.

accepted by the Samaritans as a

for

Although those who made copies

original

me from

the older

MSS.
still

differ

among

themselves in the wording of

the

they are unanimous in ascribing it to "our Master Moses." So it appears also in the Arabic paraphrase, and in the "Pitron" (Commentary). Moretitle,

over, to the questions which I put to the Samaritans I received the unequivocal reply that of course the book was written by Moses, and although it did not enjoy the

same authority

as the

were related in old tradition has thus been preserved unaltered down to our very days. One must realise that the name of an author was not considered to be of such a determining
value, as
it is

Law, none the less the facts which the book were all true and reliable. The

in

modern
at

times.

Hence the reason why the

same book was

one time ascribed to one author, and

Take e. g. the very same apocalypse being ascribed in turns to St. Paul, St. Peter or the Lady Mary. Most of the apocryphal writings are
at other times to another author.

practically anonymous, quite indifferent to the names which were from time to time attached to them. They are popular literature in the widest sense of the word, and have

been treated as such. Originally neither the Jews nor the Samaritans would have enquired too closely about the authenticity of any such legendary writing ascribed to the
one or the other of the Patriarchs. So
little

importance was

attached originally to the name of the author that those older writings which were circulating under various names

were afterwards gathered under one heading, e. g. the Enoch Books or the Adam Books or the Moses Books. As Moses had written the Law, why should he not have added another book of explanatory tales which completed his narrative and did not affect the Law? The Asatir keeps free of every legal prescription. The people, no doubt, believed that Moses did not limit his work to the Pentateuch. The Jewish tradition goes further. The whole Oral Law is said to have been developed by Moses in addition to the written and not a few very ancient legal
prescriptions are described distinctly as Laws (Halafra) given by Moses from the time of Sinai. In the Bible itself

a psalm is indeed ascribed to Moses. Among their oldest prayers the Samaritans have one ascribed to Moses and also

one to Joshua, the former, save for a few words, consisting of verses from the Pentateuch. No wonder that to them many a legend connected with the narrative of the Pentateuch should also have been the work of Moses. Thus we have in our Asatir a book genuinely believed by the Samaritans to be a work of Moses, the only man acknowledged capable of writing such a book and foretelling the future.

That the book was held in very high esteem by the Samaritans, and treated almost as a sacred book is proved by the fact that it has exercised great influence on Samaritan literature, as will be shown later on (p. 134) as well as by another fact, which appears to be very simple, and yet is of great significance. Anyone acquainted with Samaritan MSS.will notice that no profane book,
whatever its character may be, has ever been written on parchment. This material has been reserved for books

of a sacred or a semi-sacred character.

It

is

only the
philac-

Law, some ancient prayer-book, or some very old

teries,

which were invested with a special character of sanctity, that have been written on parchment, and no other work. I have not found even a copy of Markah s great poems on parchment The only exception is the Asatir, in a copy which is still preserved among the Samaritans of Nablus. From the end of the fifteenth century they have ceased using parchment because by that time the last remnant of the ashes of the red heifer prepared a few centuries previously, had come to an end. They were therefore no longer in that state of levitical purity to handle and to prepare skins for sacred use. The fact that the old copy of the Asatir was written on parchment, shows the reverence with which this book was treated by the Samaritans, in the belief that it was indeed a work of Moses. Ever since I discovered the book for the first time among the Samaritans in May 1907 I have endeavoured to trace its origin and to compare it with the existant apocryphal and pseudepigraphic literature. There were, apparently, so many common traits that I felt sure by means of such comparison, to be able to establish its true character and
?

the approximate date of

first fully realise its

its

composition.

did not at

very

little is

high antiquity, although I knew that found in the Samaritan literature written in

that language for which some high antiquity could not be claimed. There are, in fact, very few works found

written in the pure Samaritan language, and one could a priori consider it anterior to the time when Arabic had become the literary language of the Samaritans. It also
revival in the fourteenth century.

from the language used since the period of the This was no longer real a but Samaritan Hebrew. After a Samaritan, peculiar careful examination, one after the other, the pseudepidiffered

graphic writings emerged as belonging to a more recent period, than the date of the Asatir, and I was thus led

up the stream of the

literary tradition to

its

remotest

sources through the Palestinian reached the Sibylline Oracles

Hellenistic literature

Targum, Josephus, until it and the fragments of the preserved by Eusebius. There seems

to be nothing of a high antiquity which could JDC brought into some relation with the one or the other section of the

Asatir,

and

in the following

result of that

pages I am now giving the slow and patient investigation which has
is

taken
to be

me

so

many

examined

years to complete. The first work the Sibylline Oracles. The Sibyl of

Tibur, Josephus, the Palestinian Targum follow in the order of their approximation to the Asatir, and then, the

apocrypal and pseudepigraphic literature

fall

into their

proper place in their relation to the Asatir.

SIBYLLINE ORACLES, EUPOLEMOS,

AND OTHER HELLENISTIC WRITERS.

Sibylline Oracles are a remarkable product of that Jewish Hellenistic propaganda which flourished as early
as the second century B.C. and was continued for a long time afterwards. It is a curious blend of old and new, of pagan prophecies and of Jewish legends. Some of the

The

books are distinctly Jewish, but even here not a little has been borrowed from .elsewhere, and incorporated in the collection, not always systematically, and very often in a haphazard manner. Much has been done to elucidate the
history of these oracles, the manner of their composition, and to separate, if possible, the old from the new, the Jewish from the non- Jewish. No one, however, seems to

have succeeded
Sibyl has

in finding the sources

from which the

drawn her

materials.

The

older

pagan

literature

has unfortunately perished, and except a few quotations from that literature, the rest has been guess-work. No better is the
case with those portions which are decidedly Jewish in origin
as
is
,

shown by the spirit which they exhibit, by their virulent

IO
attack against heathen practices and beliefs, by the lavish praise bestowed upon the Jews, and by the glorification of the Jewish faith and hopes. Still, the direct sources

have not yet been traced, nor would it be an easy task since the authors of the oracles have covered up as deftly as possible all the traces, and very little, if anything, is

known

of the contemporary Jewish literature. Some paralno lelism, doubt, has been found between the Messianic outlook, or rather the prediction of woe and tribulation, as found in the Sibyl, and that in some of the pseudepigraphic writings. But a diligent search might yet reveal some more points of contact, and this Samaritan text may prove to have been one of the hitherto unsuspected sources of portions of the Sibylline Oracles. The task is not an easy one, for there is profound disparity between these two kinds of writings. The one is a simple legendary complement to the Bible, with no ulterior motive, whilst to the other the

Bible

cretion.
to:

merely a source to be used with very great disOnly a few historical points are vaguely alluded the rest, however, must have been drawn also from
is

similar legendary elaborations of the Bible,

eschatological literature, time of Daniel. It is in books of legends that we have to look for such information as we find in the Sibyl, and we

and from the which had developed from the

must

rest content if

under the pagan guise, we

shall

be

able to discover the Jewish original. If, then, we shall be able to establish some parallelism between the general

and episodes in the Sibyl, as well as in other Hellenistic writings and the narrative found in the Asatir, and if literal coincidences in expression and thought are adduced, then the question of, at any rate, one source may be considered as satisfactorily answered. Of course, such an investigation must be carried on step by step small incidents are not to be neglected, and even hypothetical assumptions must be allowed in one case or another, until facts
outlines
;

afterwards corroborate the accuracy of such hypotheses.

II

Among the prominent episodes in the Asatir are the history of the Flood (Ch. IV), the division of the earth by Noah among his three sons, the covenant of peace which he makes

with them, the rebellion of Nimrod, who is represented as a giant, and who causes the tower of Babylon to be built (IV, 31, 32) which is afterwards destroyed by winds and
oppression of the other nations, the wars which are initiated by him against seven nations, and their
storm,
his

be the first kingdom after which there is added immediately a peculiar history of Nimrod (V, 11.12). He, all the time being the hero of this tale, is frightened by a sign which is explained by the soothsayers, that a child will be born to Arpachshad, son of Shem, who will destroy him and his kingdom. He thereupon separates the men from their wives, but his stratagem does not succeed, and Abraham is born, who later on defies his authority, and is therefore cast into the fire and saved by God. This abstract may suffice now for our immediate purpose. In the course of this investigation further variants and parallels from the Samaritan literature will be adduced which complete the tale, such as we find it in the text before us, which unfortunately seems to be corrupt and incomplete. But for all
destruction, the rise of

Egypt

to

their dispersion,

after

this tale, there are

only very slender allusions in the Bible, which have afterwards been worked up until they have

assumed

this

more elaborate form.

Two

points

may however be

helpful in elucidating the

noted, for they may be problems before us. Nimrod is

practically made contemporary with Abraham, though in fact only three generations separate Nimrod from

Noah. This
is

taken of
is

Shem

a serious anachronism, and yet no notice Further, the portion which Noah gives to in the land of Afrikia, i. e. Phrygia (Ch. IV. 30).
is
it.

We

turn

now

to the Sibylline Oracles.

is

Book

III of the Sibylline Oracles

universally acknow-

ledged as the oldest in the collection which has been preserved,

12

and is of undoubted Jewish origin. Scholars have been able to establish the fact that the book is of a composite character, some parts being older and others probably of a much later date. But even the latest parts are not later than the
middle of the second century B. C., the time of Ptolo-

maeus VII Physkon. In

its present state, it is composed of which have been joined together, not many fragments and the book has suffered many always very happily, and changes. Moreover, it must be rememinterpolations bered that none of the MSS. of the Sibylline Oracles hith-

erto
tury:

known

is

older than the thirteenth or fourteenth cen-

no wonder, therefore, at the incoherent character of some parts of its contents. But on one point all are agreed, that the book can be safely divided into three sections, of which the first from line 97 to line 170 or thereabouts, is
unquestionably the oldest oracle. The Fathers of the Church, especially Lactantius and
less

Eusebius, the latter quoting Polyhistor, all show more or complete knowledge of the first lines of this section.

first section

importance for our present investigation is the from lines 97 121 and 154170 (reserving a treatment later on for lines 122 separate 153). The former deals with the building of the Tower, the fight of the Titans
real

Of

and the establishment of the first kingdoms, the destruction

of the giants, the history of Egypt, the rise of several kingdoms, and an abrupt reference to Solomon. This is
that special section which has been quoted variously in olden times as belonging to the Erythraean Sibyl, the

Chaldaean or the Hebrew Sibyl. are, therefore, justified in subjecting that section to a new examination, especially as its Jewish origin cannot be doubted, particularly since it
seems also to have enjoyed a very wide reputation as such for the story of the Tower of Babel and the subsequent fight is not only told by the Sibyl, but we find parallel
;

We

legends in other writers not of Jewish origin. It is, therefore, obviously a legend which from the time of the Sibyl

had become widely known and had been appropriated by writers in various countries, and modified in such manner as to suit local history. This is a process generally followed by all historians of olden times, and greatly
favoured by the writers of the Hellenistic period. It seems, however, that the scholars, while admitting interpolation and amplification in the rest of the book and in
the other oracles, have not recognised that we have also here two distinct narratives which have been joined to-

gether in a somewhat synchretistic manner. It will therefore be best for the time being, to eliminate lines 122 153

and

to join lines 121 to 154,

and

to treat this as
is

an undivid-

ed whole. The flow of the narrative

way

interrupted,

and

in fact,

not in the slightest line 154 is a repetition of

I

line 121.

Now,

as far as this section is concerned,

am

not aware

that anyone has endeavoured to elucidate its source or to answer the question as to how on the one hand, it came

about that the Sibyl should have woven into her poem the tale of the giants just in connection with the Tower of Babel, and on the other, why the Sibyl should have traced the War of Nations and the origin of the Egyptian

Kingdom to The story

the

of the

same period.* Tower of Babel and

its

a wind sent by
slight variations

God

or by the gods

is

destruction by mentioned with

by Alexander Polyhistor, Josephus, Abydenos and the Armenian Chronicler Moses of Chorene. In the Hellenistic writings collected by Eusebius in his
Praeparatio Evangelica, however, there are only very few
* The literature which has gathered round this portion is so vast it must suffice to refer to the principal writers where the biblio-

that

graphies complete one another. (Stahlin-Schmidt, in Christs Geschichte" der Griechischen Literatur, vol. I p. 609 ff. 6l2ff., Munich 1920,
ff., Gruppe, Griech. Myth., Vol.2 p. 1483, Krauss in the Jew. Enc., s. v. "Sibyl," Hastings Encycl., s. v. Sibylline Oracles and above all now Rzach in Pauly-Kroll, Enc. Klass. Alt.,

Schiirer, vol.111 p. 571

s. v.

Sibyll. Orakel.)

in

with as

which the story of the fight of the giants is given many details as in the Sibyl. The names of the gods against whom Titan fights are also changed from chronicler to chronicler. Neither do we find in all these

any complete coincidence with the Sibyl nor any reference to the beginning of the kingdom of Egypt. It would be easy to multiply the parallels to this story
which, however, as cannot be denied, rests here ultimately on the Biblical narrative. Another version has been ascribed to
Berosus, but probably without any reason. There is a confusion somewhere. It is not likely that Berosus, who wished to glorify Babylon and its past would insert into his narrative
builders of the

a tale so destructive and humiliating as that of the rebellious Tower which was destroyed by the wrath of

God. As he is more or less contemporary with Euhemeros, and the latter quotes the Sibyl, the version ascribed to Berosus is probably also of a later date and wrongly
ascribed to him.
shall

The

Bible

is

the starting point, but

we

have to seek in writings which rest upon it for the primary source of this legend in the form in which it now, appears as well as for the reason why the giants' fight should be introduced here. A glance at the Asatir

may now fully solve the problem.

in
its

point to the fact that,

essence,
certain

we have to deal here with the Nimrod legend. Mar Apas Katina, reputed author of the

Syriac Armenian Chronicle used by Moses of Chorene, has also a full reference to the building of the Tower by the giants and its destruction and subsequent con-

by Moses of Chorene has already assumed a totally different colouring. Very little if anything is left of the Greek legends, and although the story of the fight
Langlois, Collections des Historians de I Armenia, Paris, 1867, Vol. I p. 15. Especially note I, where the whole literature is given. By the way, the name of Mar Apas Katina as an author does not

fusion.* In this version the tale attributed to Berosus

occur in A. Baumstark, Geschichte d. Syr. Literatur,

Bonn

1922.

15

between the brothers for the supremacy is retained, other names are substituted and finally the legend is connected
writer whilst reproducing this passage, recognises already that this legend is practically

with Bel.

The Armenian

an enlarged development of the story of Nimrod, and he on

says distinctly that Bel or Nisus, who takes his place later * Here we have a writer is none other than Nimrod.

able to disentangle the legends which had been gathered elsewhere and had been changed from writer to
is

who

for he quotes also Abydenos and others, and reduces the story, as far as his own purpose goes, to the primitive form of the Biblical record.

writer;

We

have here the reflex of the legend as found in

Christian literature, drawing its information not only from the pagan writers, but in all probability also from

some of the ancient apocryphal writings, or some legendary history of the Bible; and thus we are brought face to
face with the older literature as
it

has developed in the

course of time.

Before proceeding further, it is necessary that the essential points of the legend as found in the Sibyl should be briefly summarized, stripped as much as possible of
their mythological garb. The Tower of Babel is built by people who rebel against God and is cast down by the

winds.

Then, evidently, the surviving king has three children, and in the tenth generation from the deluge (anachronistically) the whole earth is divided into three portions among them upon oath of mutual peace. After the death of the father, Titan rises up and fights his eldest
brother,

and

this is the

beginning of war in the world;

is established on the condition that all the male children of Chronos are destroyed and they are accordingly torn by the giants. But one male child escapes and is hidden, and afterwards overthrows Titan.

but peace

* "Mais je dis que celui qu'on appelle Chronos Nemrod." (Langlois II, 61).

et Bel est bien

16

Then

arises the

kingdom of Egypt and seven kingdoms

are mentioned.

have now only to introduce the equation Titan to assist us in solving the problem as to whence the Sibyl has drawn her information as well as the

We

Nimrod,

seqeunce of events, for if we follow also the identification of older writers, we see in this the development of a legend whose central figure is Nimrod, for, as indicated above

we have here unquestionably the story of Nimrod, which has been greatly developed and to which many incidents have been added not found directly in the Bible, but probably deduced from it by that specific Midrashic exegesis which interprets names and words in a manner of its own. It is well known that one single word of the
Bible
is

often sufficient to

become the

starting-point for a

whole
the
this

series of legends.

name
was
is

This Midrashic exegesis connects of Nimrod with the word 'maracT 'to rebel;' and
it

sufficient to spin

out into a long story of Nimrod

who

tioned as

God. The fact that he is menKing of Babylon is, for the author of the legend, sufficient proof that he must have usurped his power, especially when taken in connection with the history of Noah and his three sons. Of these, Shem is the one appointed king by Noah, and yet we find Nimrod as the first king. Here is again sufficient reason for legendary activrebellious against
ity to

develop Nimrod's kingship into usurpation or fight. Moses of Chorene does not fail to recognise that the three

sons between

the power is divided, i. e. Zerouan, are Titan and Japhetos, none other than Shem, and Japhet (Langlois II, 59). The fact that Nimrod is men-

whom

Ham

tioned as 'Gibor' gives him pre-eminence in the eyes of the maker of legends. Why should he be called 'Giber* and

what

is

the real meaning of that

8.

word ? In the

LXX

to

Genesis XVII, 4; X,

9;

we

interpretation. The word is According to Samaritan tradition 'Gibor'

already find the Midrashic there translated as 'giant.'

is

also the

word

17

used regularly for 'giant.' This word is at once connected with the 'Giborim* in Genesis VI, 4, a further corroboration for that interpretation of the word Gibor as meaning 'giant,' inasmuch as the 'Giborim' here mentioned
l y

are also translated 'giants' as well as in the same verse.

builders of the

is

the

word 'Nephilim'

So deeply rooted had become the conviction that the Tower were giants, that not only was of the word 'Gibor' as 'Giant' found in translation the
the

LXX as well as being taken over by the Peshitto and even the Arabic translation, but Philo also accepted it without hesitation and based upon it his own philosophic explanations and discourses in his "Questions" II, 82 to Gen. X, 8. There he not only takes it for granted that Nimrod was a giant, but practically identifies him with Titan, and refers to the war of the Titans with the gods, a
parallel

evidently to the rebellious

action of

Nimrod

against God, and echoed by the Sibyl. This he further

develops in the special treatise

Here in his reference was a giant upon the

to

upon the giants ( 14). Nimrod he says, "This man

earth, the

name 'Nimrod' being

interpreted 'desertion' (rebellious)." This tradition has been handed down to the writers of the Middle Ages

where Nimrod is always described as a giant. It must be mentioned that the Samaritan tradition knows nothing of the fall of angels, nor of their marrying the daughters of men. The "Bene Elohim" are to them the sons of the mighty and their children the all-powerful giants. Among the Hellenistic writers from whom the Sibyl may have drawn some information, there is a certain PseudoEupolemos, a writer whom Freudenthal (Hell. Stud, p. 82 ff.) has rightly separated from the other fragments
ascribed to the genuine Eupolemos, both quoted under one name by Alexander Polyhistor, and hence by Eusebius in his Praeparatio Evangelica. Freudenthal has proved beyond doubt that the author of these fragments
Asatir.

18

must have been a Samaritan and he assigned to him the date ca. 200 B. C. It will be seen later on that Freudenthal's conjecture is fully corroborated

by our investigation. Small though those fragments are, they offer important parallels to the Asatir and to some extent also to the
fragment runs as follows: Jews in Assyria was first built that the of by those that city Babylon says and that the these were giants, from deluge; escaped and dwelt in the tower about which we have spoken. But this having fallen by the act of God, the giants were dispersed over the whole earth. And he says that in the
Sibylline Oracle.
first

The "And Eupolemos in

his history of the

tenth

generation

in

city

of Babylon,

Kamarina,

which some call the city of Ourie (which interpreted means 'City of the Chaldaeans') in the tenth generation, then, there was born Abraham, a man excelling all in goodness and wisdom and who discovered the Chaldaic astrology: and being intent upon piety he found favour with his God. And he having gone to Phoenice at the command of the God he dwelt there, and teaching the Phoenicians the turnings of the sun and moon and many other things he found favour with their king. And later on the Armenians marched against the Phoenicians. And they proving victorious and taking captive his younger brother Abraham together with his household went to the rescue and conquered the captors and took captive the women and children of the enemy. And ambassadors coming to him ordered that he might accept a ransom and release them, he did not choose to trample on the un:

fortunate, but taking for the feeding of the young men he released the prisoners. And he was entertained

with sacred honours by the city of Argarizin (which

Pseudo Eupolemos knows therefore i. e. Furnace. the interpretation of the Hebrew word "Ur" as "furnace" thus being the starting-point of the legend of Abraham and the furnace. At the same time he goes on to say that Ur is the name of the town: true
syncretism.

* Kamarina

* and he interpreted means "Mount of the Most High" received gifts at the hands of Melchisedek who was a
priest of the

also king." the elements required for the reconstruction of the legend as it appears in the Asatir

God and
all

We

have now

have then only to identify Saturnus with Noah and Chronos with Shem to see exactly how the story resting upon the Biblical record could assume a Greek form without altering in substance. Josephus, whose close relation to the Asatir will be

and

in the Sibyl.

We

discussed later on, has also worked up the subject. more completely. According to him, Nimrod is not only the
rebellious king, but he and his associates are the builders of the Tower, for he induces and forces the people to build

the

Tower and thus to defy God (I, 4, Then follows immediately in the Asatir

2, 113).

as well as in the

Sibylline Oracles the War of the Nations. Here again we must be guided by the Midrashic exegesis to find in the

find in Gen. X,

words of the Bible a basis for this development. We 1 1 "he went forth," which has been taken to mean he went forth to battle against the other nations.
in the Biblical history (Gen. X, 6), we find that directly after Kush the father of Nimrod, Egypt is men-

Again

tioned.

The

fact that

Egypt should have been mentioned

before any other country, is sufficient for the Midrash to proclaim Egypt as the first kingdom. Thus from a few

drawn from separate words and then woven together, we get a complete history of events for which there is otherwise no warrant in Holy Writ. These legends
stray threads

were evolved to satisfy the curiosity of the listener and no doubt were the origin of many of the legends circulated in Syria, Palestine, and Egypt. In the same chapter in Genesis, seven nations are mentioned, of which no trace could be found and which even the most ingenious
*

By

Eupolemos gives

calling Argarizin the "Mount of the Most High" decisive proof for his Samaritan origin.

Pseudo

2*

20
geographer of the time of the Sibyl could neither identify nor localise. Throughout that period, every translator of the genealogical tables endeavoured to substitute more modern

and
text.

better

known names

for those

found in the Hebrew

for the

But no

identification

had been attempted

nations mentioned in Genesis ch. X, 13, the Lehabim, etc. They must, therefore, have perished in very olden times,

and are described in the Asatir (V, 9) victims of the war waged by Nimrod.

to

have been the

Josephus, curiously enough, mentions in connection with Nimrod, the disappearance of these very nations, but evidently misled by the word Kush, which stands for Nimrod, he transfers the time of the destruction of those
nations to a later period he connects it with the legend of Moses as told by Artapanos, but in reality the man who
:

is none other than Nimhave found it so in his original source, as otherwise there is no reason why he should have mentioned their disappearance in the chapter where he deals with the history of Nimrod. (Antiq. I, 6. 2.) In the light of the Asatir, all that which has been advanced hitherto is now fully corroborated. Chs. IV, 31, to is

the cause of the destruction

rod.

He must

V, 28 gives up a complete parallel in its primitive form, not yet affected by Hellenistic tendencies. No one could otherwise under stand how the Sibyl came to utter prophecies
of destruction against seven nations, in this connection. They are the seven nations mentioned in the Asatir, but

with the difference that

new names had been

substituted,

in the Sibyl, for the old ones that

had entirely disappeared.

Otherwise, it would be impossible to explain why these nations should anachronistically be mentioned before Sol-

omon, line 167. It is only in the light of the above parallelism that the disappearance of these nations can be explained.

of the Destruction of the Tower, a detail not mentioned in the Bible, which is described in

Even

the

manner

21
is found in the Sibyl the action of winds been destroyed through having and storm. It is found in a Samaritan commentary to Genesis by Meshalma, and in the Malif of an unknown author of uncertain date, but perhaps anterior to Meshalma.

the Asatir as having been shattered,

as

Although these books are of a more recent origin, they have retained very old Samaritan traditions, and also
the Asatir.
occasionally, readings of a slightly different recension of In them we are told that God sent violent

storms and rains which broke

down and

destroyed the

built by Nimrod and his associates. That the legend rests upon a Biblical Midrash can also be proved by stray references in various ancient Jewish

Tower

writings, but

it

appears almost in

its

origin, iarly intimate relation with the Sibylline literature. I refer to the Revelations ascribed to Methodius of Patara, or

book of pseudepigraphic

which stands

entirety in another in a pecul-

Patmos

The
first

Texte pp. 60 96). from which Methodius drew the source original of his chronicle of the world for it purports to part
(see Sackur, Sibyll.

be the description of the world from the Creation to the End of Days and Final Judgment has hitherto not yet been discovered, but the investigations of Sackur have

shown that, to a large extent, this compilation (of the fourth or fifth century) agrees with the Syriac "Cave of Treasures," and that it must have been composed somewhere
in Syria or Palestine.

But

it is

now evident

that the

ancient source approximates more closely to the Asatir than to the Syriac text, with which it has only a few traits
history of Nimrod, the building of the the rise of Tower, Egypt, the fight of the Nations, and all the other incidents, so characteristic of the Asatir and of
in

common. The

the Sibyl are found in this compilation of Methodius. In the "Cave of Treasures" many of the older details have
entirely disappeared. They all have undergone a thorough revision from a Christian point of view.

22

We

have

still

to deal with that section of the Sibyl,

which, for the time being, was eliminated from the present 153, containing the investigation: I refer to the lines 122 between and Chronos, the of the Titan history agreement fear of the former that the succession may not come to

him, that the descendants of Chronos might prevent him from becoming the ruler of the world, the destruction of
the male children, the clandestine birth of the male child, the surreptitious removal of that child, the imprisonment

of Chronos and his wife, and later on destined to destroy the power of Titan.
Sibyl taken this story and her oracle, where we find

how the Whence

child

is

has the

why has she inserted it here into it now in close connection with

the

Tower of Babel ?

In the mind of the Sybil there must have been some connection between the Biblical personages and this continuation of the story of the Tower and the fight be-

tween the three sons of Noah, in which Kush or Nimrod is represented by Titan. There must have been a legend referring to Shem, or as we are dealing here with two or three generations later, with Arpachshad or Ashur. PseudoEupolemos will now help us to find a guide by which to trace back this story to some old legend connected with Nimrod; for we must not lose sight of Nimrod, who is the central figure of this whole passage. It is noteworthy that the story of the Tower of Babel and the dispersion of the giants precedes immediately without any break the story
of the birth of Abraham in Pseudo-Eupolemos, unless we assume, for which there is no apparent reason, that

Alexander Polyhistor, who has preserved the words of this writer, has omitted something in between but in that case,
;

the

first

would

section referring to the building of the Tower also have been omitted. The retention of this otherfirst section is clear

wise irrelevant

proof that the com-

We

bination already obtained in Pseudo-Eupolemos' narrative. have in this portion of the Sibyl therefore to seek

23
for a parallel to the Abraham and Nimrod legend. After the knowledge of the birth of the male child has come
to Titan, he imprisons Chronos and his wife, and then the fight takes place between the members of the

family of Chronos and the Titans. This story of the fight and the imprisonment seems to be out of place. Originally,

Titan must have imprisoned Chronos and his wife before the birth of the child, for safety's sake, and the fight must have been waged quite independently of that imprison-

ment, and only in order to vindicate their rights and to punish Titan for his violence and cruelty.

Apart from the Sibyl, we have two parallels, one anterior and one long after, the first being ascribed to Euhemeros. His version of the ancient myths of the Titans, borrowed to a large extent from detached fragments from Hesiod has been incorporated by Ennius into his Latin translation and reproduced by Lactantius in his Divine Institutes.

(Book

I.

but he also menand Ops with walls, and he adds, "the truth of this history is told by the Erythraean Sibyl." This, as mentioned before, was the very name by which our Sibyl was known and obtained
is

with the Sibyl; hiding place of the child

that Titan

does not agree entirely the names of the goddesses and the
different,

Ch. XIV.)

He

tions

encircles Saturn

currency.

In Bk. Ill, 813 the Sibyl

this identification.

As Euhemeros

protests against distinctly states that

he depends on the Sibyl he could not have been the source for the Sibyl and the Jewish character and origin of this story therefore cannot be called into question
But, of course, if she were to have any effect at all, the Sibyl could not but assume heathen forms, and was therefore popularly identified with the Erythraean Sibyl, who stood in very high veneration among the various nations.

But

this does not in the slightest

degree affect the true

origin of this Sibyl, nor would it prevent her from taking some material from the Greek myths in a rationalised

24

form to further her own ends, so long as there was a substratum of Jewish legend to warrant her taking over such
material.

In the second account which

is

a variant ascribed to the

Berosian Sibyl by Moses of Chorene, the encircling walls and the imprisonment have already disappeared. It was
felt to

practically the

be incongruous in the place in which it stood, and whole of the remainder of that Oracle, 1 50 has entirely disappeared. It has already been (11. 152), shown above that no higher antiquity than this Sibyl can be claimed for the Chronicle of Moses of Chorene. Now in the Asatir, there is what appears to be a complete solution of the whole problem. Let us turn again to Ch. V. 1 6 29. Here Nimrpd, after having captured Egypt,

reigns in Babylon. There he is warned by the Book of Signs that out of the seed of Arpachshad, i. e. Shem, a child will be

born who will destroy him. He takes the advice of the astrologers and orders that all the male children of Arpachshad should be imprisoned in one place whilst the women should be imprisoned in another, in order to prevent the conception of the child, which, as he is told, will take place within thirty days. His plan is defeated and a child is born. This is Abraham, who is thrown into the fire but who escapes.

The story as told in the Asatir, however, is incomplete. The book has evidently been preserved in a more or less
fragmentary condition and the
in the
rest of the story follows as given in Holy Writ. Some details found in other variants, may therefore supplement

main the narrative

this story,

which, as the author himself indicates, runs

parallel to that told of Moses. There, the children are killed: Moses is born secretly and miraculously saved

from the wrath of Pharaoh. His father Amram is a man of high rank, and afterwards Moses fulfils the prophecy of the soothsayer and not only destroys the idols, but is also able to bring about the destruction of Pharaoh

and the Egyptians.

25
All this has dropped out from the Abraham-tale in
the Asatir, but that it must have formed an essential feature cannot be doubted in view of the fact that we find
this story

with
first

all

the details in

some Jewish

versions.

There

is

among sion, now

story
is

the Jewish-Arabic legend of Abraham the fragments of the Genizah once in my possestransferred to the British

Museum. There

the

companion of Mohammed.
is

put into the mouth of Kabelhaber, the well-known He was of Jewish origin and believed to be the author of many of the Biblical legends

alluded to in the

Koran and found afterwards

is

in various

Mohammedan
ginning
is

commentaries.

Unfortunately, the beleft is

missing in the MS., but what

quite

sufficient to prove the antiquity of this story.

It

begins

with the wizards and soothsayers warning Nimrod against the descendants of Arpachshad. On their advice, he

immense prison where he keeps all the women of Arpachshad's family. Thus far, it is in agreement with
builds an

the Asatir, but unlike

it, they are not imprisoned in order to to await the time of their child's but prevent pregnancy, birth. Every male child is then torn to pieces. The

mother of Abraham

is

able to conceal her situation

and

when

the time of the birth of the child approaches, she quietly leaves the town, hides herself in a cave and
gives birth to
is miraculously fed by angels. the to house of his father, Terah, who is an goes breaks the idols and also induces others to do likeidolater,

Abraham. He

He

first

then brought up before Nimrod where he defies the latter 's claim to be worshipped as. a god, is cast into
wise, he
is

the fire and saved by God.

So

far,

we have complete

identity: the fear of

(Titan) lest

a son be born to Arpachshad (Saturn)

Nimrod who

will dispute his usurpation, since

to the decision of

Noah,

is

to

Arpachshad, according be ruler: the wise men

of Japhet advising him to build a prison or erect a wall around the pregnant women of the house of Arpachshad

26
kill all the male children born Abraham (Zeus) is born secretely in a cave, fights Titan and destroys him. The same story occurs in Yakubi's* commentary to the Koran, but it is not of Arabic origin, as is evidenced by the fact adduced here. No allusion is made to it in the Koran, where Abraham is merely described as a friend of God and

and to

the only reference made is to the burning of Terari's idols. * * But there is a Hebrew recension which agrees in almost

every detail with the Jewish Arabic, differing only in those details where that version has assumed a more Arabic char-

found in Elijah de Vidas, Shebet Musar, *** where the story has been fully expanded with the exuberance of Oriental fantasy, but all the important incidents have been faithfully retained. They are as follows Nimrod declares himself a god, and demands to be worshipped as such on pain of death. Through his knowledge of astrology he knows that a child will be born who will destroy him. Upon the advice of his nobles, he builds an immense place and orders all the pregnant women to be gathered there. He instructs the midwives to slaughter every male child immediately after its birth, and thus no less than 70,000 male children perish. By a stratagem Abraham's mother is able to allay the suspicions of her husband
acter.
It is
:

to the child in a cave,

light.

Terah, and going out into the wilderness, she gives birth which at once becomes filled with

There she leaves

it.

It is

fed by. the milk which

it

sucks from the finger of the angel Gabriel. When the child is twenty days old it is already grown up, then various

happen when Nimrod discovers the birth of the such as the destruction of the idols of his father Terah, the conversion of the multitude to the belief in God,
incidents
child,

* v. Grunbaum, Neue Beitr. p. 94, and also Weil: Biblische Legenden der Muselmannner, Frankfurt a/M. 1845, p. 69. ** See Geiger, Mohammed, p. 22. *** Reprinted by Jellinek VoL I p. 25 34, and by Eisenstein, Ozar p. 2 ff. For numerous variants of this legends see Gaster Exempla no. 2 and p. 185 where the literature is given.

27
the
fall

am

of the idols in the palace of Nimrod when Abrahgoes to see him, and his miraculous escape from the
is

burning furnace, which

garden.
ents.

transformed into a beautiful

all

Thus the

story stripped of

the other elem-

There cannot be any doubt as to the Jewish oriof the story. Not only do we find no trace of Mohamgin medan legends, or any of the forms which the legend has assumed in the literature of Islam, but almost every one of the essential details is found already in the ancient Pirke de Rabbi Eliezer (Ch. 25), notably the very important fact that the child is hidden in a cave for
thirteen years; * the only incidents here missing are the separ-

ation of the
children.

men from the women and the killing of the male Elijah de Vidas had access to a large number

of ancient texts,** which he reproduced in this and in and thus fully corroborates the Jewish of the Arabic Hebrew version found in my Genizah origin
his other works,

fragments.

We

have here, moreover, a much more com-

plete parallel to the story of the slaughter of the male children in Egypt, with which the author of the Asatir com-

pares it, though in one or two of the details the version of de Vidas differs somewhat from the Samaritan, for in de

Vidas the pregnant women are imprisoned, and the children

Nimrod imprisons the women

are slaughtered immediately after birth. In the Asatir in order to prevent them

from bearing children. In both, however, he through his astrological knowledge forsees the birth of such a child.
In the main, this version thus agrees with the Samaritan. Moreover, the same story is told in practically the same

words as in the Asatir in the Samaritan commentary to

the Pentateuch by Meshalma (see notes ad loc). In both Samaritan texts there is a curious anachronism to be
noted, inasmuch as the Nimrod of the Tower here mentioned

Steinschneider, Catalogue of Bodleian 932 Vol. V, Introd. p. XIX.

* For many variants of ** See

this tradition vide

Lurya ad loc. and Jellinek,

28
is believed to be contemporary with Nahor and of course, with Terah. The importance of this is more clearly seen when

we compare

this story with that told by Pseudo-Eupolemos as quoted above p. 18. Here, as pointed out before, Pseudo-Eupolemos passes immediately from the story of

the building of the Tower and the dispersion of the giants, to the history of the birth of Abraham and his further

He thus brings Abraham into direct connection with the giants. Although he mentions 10 (13) generations in between, still, from the narrative, it is clear that the history of Abraham seems to be contemporary with that
exploits.

of the giants, for after mentioning the birth of a righteous man in a town called Kamarine, he then passes

on

to

Abraham's

icians,

whom

arrival in Canaan the land of the Phoenhe (Abraham) instructs in the "revolutions

of the sun and moon."

Then

the Armenians

wage war

against the Phoenicians and capture Abraham's nephew; Abraham goes to the rescue, defeats the Armenians and

then the story continues as previously told. Pseudo-Eupolemos, who was not writing a commentary to the Bible

but a romantic history of the beginnings of the people of Israel, has substituted the war of Amraphel, king of
Shinear, and his confederates, against the Nations of the Plain, for the war of Nimrod against the nations of Pales-

and Egypt mentioned in the older legends. He could the more easily as none of his readers was interested in the fate of nations the names of which had perished long ago, whilst he had the story of the Bible upon which to rely. He thus could bring in Abraham as the hero of the occasion, and curiously enough hereby entirely agreeing with the Asatir, he places the story of this war and the part which Abraham played before the story of his going down to Egypt and what befel him there contine

do

it

trary to the record of the Bible. True, there are some points in the Bible which, by a Midrashic exegesis, help in transferring the battle

29
of the Giants to Palestine and

making Nimrod contem-

porary with Abraham. These points facilitate, in a way, the new presentation of it by Eupolemos and by the Asatir,
as well as

by the

Sibyl. In

Ch.

XIV of Genesis, Amraphel

and his associates first wage war against the Rephaim and Zuzim in the northern part of Palestine; and these appear in the LXX and in the Peshitto as well as in other translations depending upon them, no less than in the Palestinian Targum, as "giants and mighty men." Ifweadd that in the Palestinian Targum and also in the later Rabbinic tradition* Amraphel
is

identified with

Nimrod, then
for iden-

we have

the same anachronism.

The reason

tifying Amraphel with Nimrod

may be found in a Midrashic is not rare in the Targum. of the which name, etymology In the last syllable one can easily recognise Bel, and if Nimrod is Bel and Amraphel also Bel, that would explain the appearance of two kings of the name Bel in the Asatir and in Pseudo-Eupolemos. How widespread such a kind of legend was can be seen from Moses of Chorene's Chronicle, quoting Mar Apas Katina, where these legends appear in a new transformation (see above p. 14). Here we have,
Haig* rising up against Bel the giant, who has usurped the power after committing acts of violence, and then leaving
the country. This is nothing else than another development of the story of Abraham leaving the kingdom of

Nimrod and

settling elsewhere.
is

Bel afterwards attacks

the country where he

a messenger comes to warn who small force, attacks Bel his Haig, gathers together near a mountain in a plain and kills him. This is practiliving
:

cally the same story as that told by Eupolemos and agrees also in part with the Bible. One only has to substitute Nimrod for Bel and Amraphel, as has been done by the

Palestinian

Targum,

to have the story complete

down

to

the names.
* Talmud, Sefer Hayashar; for references see Seder Hadoroth p. 31. ** I i6ff.
Langlois
p.

30

One might be
(Ch. XIII) in the

inclined to see in the story of

Aram

Armenian version a duplication of the

same

story,

inasmuch as

Aram

fights with giants in the

west country, probably Palestine, which country is mentioned afterwards as Little Armenia. Here we have the Ar-

menia of Pseudo-Eupolemos. There

is

a faint reminiscence

of a similar story in the Samaritan literature, which has also some other features in common with the Abraham
legend. I refer to the war between Joshua and Shobakh, the giant of the Armenians, as found in the Samaritan

Book of Joshua. Joshua and his army are also encircled through magic powers by seven walls, from which they are saved through the advice of Kenas. However, it would lead too far were I here to follow up the question whether there is any closer connection between these
various legends.
If we now examine carefully the Sibyl we shall find a remarkable parallelism which shows that the Sibyl must have been well acquainted with Eupolemos' writings. For

when the Sibyl

the town
is

refers to the birth of Abraham, the

name

of
,

identical with that given in

Pseudo-Eupolemos

namely, Kamarine (III, 218). It should be stated, however, that this verse is believed to be peculiarly corrupt. The copyists have evidently not realised that

Kamarine

is

word

'Ur' as

stituted another

meaning word

the Midrashic interpretation of the 'furnace;' therefore they either subfor

it

or

left

it

out entirely. So

almost every

MS.

has a different reading or a lacuna.

after him, like

Alexander and others

Opsopeus (Koch)

before him, completed this lacuna correctly by inserting the word found in some other MSS. "Kamarine." Geffcken*
leaves the lacuna, but

the

subsequent lines

on the other hand** he says that were written to contradict the

* Die Oracula Sibyllina Leipzig 1902 ad loc. ** Komposition und Entstehungszeit der Oracula Sibyllina
Leipzig 1902
p. 6ff.

31

statement of Pseudo-Eupolemos (Geffcken thus agrees that the Sibyl knew Pseudo-Eupolemos) that Abraham knew
the revolutions of the sun and

moon.* Geffcken has entire-

ly misunderstod the passage in Eupolemos. The Sibyl vehemently protests only against astrology and all kinds of idolatrous abominations, not a word of which is to be found in Eupolemos. Furthermore we have precisely the

same anachronism noticed in the Sibyl as in all the records before and if we carefully examine the texts we shall
find the Sibyl like Eupolemos, mentioning 10 generations that have passed between the deluge and the story of the Titans, thus making the Titan (i. e. Nimrod), contemporary

with Abraham, whose story

is

told

under the form of a

Greek myth.
Gathering up
there
is

all

comparisons, two points stand out

the threads of the various parallels and clearly. In the first place

the closest possible similarity between the essential details in the story ofthe Sibyl of Titan, Saturn, and Japhetos, of the slaughter of the male children, the imprisonment of the parents, the secret birth and removal of the male
child,

which

is

to

grow up, avenge the wrong and

finally

destroy Titan, with the drapings having been taken from Greek mythology as told by Euhemeros, and the story of
itan

Nimrod and Abraham as told by the Asatir and the Samarcommentary on the one hand, and by the Hebrew-

Arabic and Jewish-Hebrew legends on the other. Again

* The real character of the statement that Abraham knew the revolutions of the sun and moon, as mentioned by Eupolemos, can be understood only if viewed in the light of Samaritan tradition. Abraham is not credited with any knowledge of astro-

logy, but with a knowledge of the Calendar, which according to the Samaritans, is based on the direct teaching of God, who had communicated it to Adam, and which then had been handed on from generation to generation down to Abraham. The fixing of the New Moon and of the year with them rested upon astronomical calculations, and it is this knowledge which is the basis of the Calendar, and which Abraham possessed and communicated to the Phoenicians and others. (On this point see also further on.)

32

some of the

details, e. g. the place

of birth

etc.,

show a

thorough acquaintance by the Sibyl with the writings of Pseudo-Eupolemos With this, the parallelism is, however, by no means yet
.

exhausted, for besides that in the general outline of the stories there are also some verbal affinities to which
attention

must now be drawn. (Later

on, I will return

again to the examinations of the other Sibylline Oracles in their relations to the Asatir.) We find thus e. g. H4ff.:

The earth divided into three portions by Chronos and the father laying an oath of peace on his three sons. So Asatir IV, 14. 36. 140. Phrygia where the child is hidden:
Asatir IV, 30.

The

portion which

which

is

to be the birthplace of

Noah gives to Shem, Abraham is Afrikia i. e.

Phrygia 155. This was the beginnings of the war: Asatir V, 9. These are more than mere coincidences.

Returning now to Pseudo-Eupolemos, the parallelism between the latter and the Asatir is still more marked than that with the Sibyl. So we find that after having told the
story of the fight of

against the Armenians, on tell the story of what hapto Pseudo-Eupolemos goes Abraham in to Egypt. Leaving out the first porpened tion in which he tells of the giants and of the war of Abraham (given before,) he continues as follows "... But when the famine set in Abraham repaired to Egypt, and there settled down with his whole family; and the king of the Egyptians married his (Abraham's) wife, because he alleged that she was his sister in further detail he records how he found no pleasure in his union with her, and how his people and his household were destroyed and how summoning his seers, they told him the fact that the woman was not unmarried at all. How also the king of the Egyptians thus found out that she was Abraham's wife and how he returned her to her husband. How also he dwelt among the Egyptian priests in Heliopolis, i. e. The Sun City, and taught them many
:
:

Abraham

33
things and introduced amongst them astrology and other things. He (Eupolemos) says that the discovery of it be-

longs to Enoch and that he was the originator of astrology, not the Egyptians. For the Babylonians say that

Belos was the first man (the same is Kronos) and from him sprang a second Belos who was Ham and he begat Cham who begat Chanaan who was the father of the

Phoenicians and he also begat Chus, who is called by the Greeks Asbolos, the progenitor of the Ethiopians, and a
brother of Mestraim who was progenitor of the Egyptians.

The Greeks say that Atlas originated astrology, but Atlas the same as Enoch. The son of Enoch was Methusala who learned everything through the agency of the angels of God and we acknowledge this fact."
is

Now

this story

of Abraham's descent into Egypt with

all the details

contained in Pseudo-Eupolemos is not found in

the legends referring to

the Bible, neither has Freudenthal nor Beer, who has written

a book on

all

to find a close

Abraham, been able parallel in any Jewish Midrash. The nearest

approach to this story is the reference to it in Josephus, but Josephus, in his usual way, has enlarged upon the simple story and has omitted one or two of the essential details, such as the peculiar illness of Pharaoh and his household. The closest parallel is now found in the Asatir Ch.VI, i off. Not only, as remarked before, do Pseudo-Eupolemos

and the Asatir go together in putting the journey to Egypt after the war with the giants contrary to the Bible, but also most of the other essential details given by PseudoEupolemos are set out fully and in a much more coherent manner by the author of the Asatir. The illness of Pharaoh,
the calling in of the soothsayers, the pointing out that the woman whom he has taken into his house is the only cause

of the plague, then Abraham disputing or discussing with the wise men and proclaiming the faith, are all found there. It may be objected that Pseudo-Eupolemos may

have confused the story of Abraham's sojourn

Asatir.

in
3

Egypt

34
with the parallel story of his sojourn among the Philistines. In the latter story some of the points to which
attention

consultation of soothsayers

has been drawn, such as Pharaoh's illness, etc., are indeed to be.. found.

How
may

great Pseudo-Eupolemos' knowledge of the Bible have been would be difficult to say, but this very

confusion proves absolutely the close relation, nay, the very dependence of Pseudo-Eupolemos on the Asatir. For if
it

be a confusion it is already in the Asatir which also contains no mention of Abimelech, and tells the tale as

happening to Pharaoh only. The author has gone very far in his Midrashic licence, and here as in other passages, he does not hesitate to deviate from the record of the Bible His was a book of legends, and has to be judged as such and as such it served also as a source to Pseudo-Eupolemos and other Hellenistic writers who did not hesitate to make use of it as far as it suited their purposes, for the book must have been invested with some authority. There is one notable feature in the Asatir version, and that is that mention is specifically made of a magician
(VI, i8ff.), who has studied in the Book of Signs, i. e. the heavenly signs, and who is the man who tells Pharaoh

of the importance of

Abraham. He explains furthermore

the reason for the falling

down of the idols

at the

moment

Egypt: both these incidents are omitted by Pseudo-Eupolemos. What he says about Abraham's teaching the priests of Egypt astrology, must be understood in the same manner as the teaching which
enters

when Abraham

he gives to the Phoenicians, where Eupolemos also uses the word 'astrology,' but explains it immediately after by his saying "the science of the revolutions of the sun and

moon." In Josephus, Ant. I, 8, we find the same elements, and although they are worked up and amplified to a great extent, one can easily recognise that he must have drawn his information from the same source as Pseudo-Eupolemos and the Asatir. He also makes it perfectly clear

35
that

Abraham

did not teach astrology in the later sense

of the word, but he says deliberately that Abraham taught them arithmetic and astronomy and adds that the latter
origin and that Abraham brought it to of Josephus and a proof of his characteristic Egypt. later date is that he regularly omits definite details, such

was of Chaldaean

as the reference to the magician, to his name, and other similar details. Josephus prefers as a rule a general statement in the rhetorical style of the time.

The stress which is laid in Pseudo-Eupolemos on Abraham as the man who teaches the revolutions of sun, moon,
and stars, can only be best understood in the light of Samartradition and by the importance which the Samaritans attach to the determination of the Calendar. Towards the end of that fragment of Pseudo-Eupolemos Enoch is mentioned as the one who had been the first to discover the science of astrology, which is entirely in keeping with Samaritan tradition. According to the Asatir Adam positan
sesses even a higher knowledge, for by certain signs in Heaven he learns the death of Hebel (I, 22, 23) and he

also foretells the Flood.

Artapanos also in the fragment

preserved, states definitely that Abraham was the first to practise and teach the sciences of astronomy or astro-

logy and this statement has afterwards been taken up

by many subsequent writers (cf. Fabricius, p. 35off.). No trace, however, which could justify such a claim seems to be found either in the Bible or in the Rabbinic literature. The reference in Gen. VX, 5, where God asks Abraham whether he could count the stars, only shows that

Abraham
if

is

not able to

number the

stars.

This question, however, assumes greater importance seen from the point of view of religious practice. To

the fixing of the Calendar, the determination of the New Moons, and in consequence of the fasts and feasts, great

prominence has been given in the religious life of the Jews, so intimately bound up with the days and months.
3*

36

and

This point is one of the principal sources of controversy strife between Jews and Samaritans. The proclam-

ation of the

New Moon was

considered by the Jews

as a special privilege of the Sanhedrin in Jerusalem, and the method of intercalation was claimed as a great

The Samaritans, in contradistinction to the Jews, did not base the proclamation of the New Moon only on the sight of the reappearence of the sickle of the New
secret.*

Moon, but they declared the

calculation of the Calendar to

I,

be a divine revelation made to Adam. Gen.

14,

where the

luminaries are set in the heavens to be "for signs, and

for seasons, and for days and years," has been taken by the Samaritans to prove that from the very beginning the

sun and

moon had been appointed

as

means by which

to

calculate the
festivals (the

Signs of heaven and the seasons of the

Hebrew word is "Moadim" which means and that this knowledge had been imparted "Festivals") to Adam. He was king, and high priest, and with him the science of astronomy or astrology, which were both
identical

in olden times, really began.

He

the Asatir, that

Signs.

sessed the knowledge of that mystery. Adam is the possessor of the

We

alone posfind thus in

Book of
to

Enoch
(II, 7),

learns

from the Book of Signs given

reads
it

Adam

Adam

to his children (II, 12),

Afridan learns from the Book of Signs of Adam (II, 36), Noah learns the Book of Signs, obtains possession of the
(III, 9) and gives it to Arpachshad (IV, All these get the knowledge of the revolutions of sun and moon, i. e., the true astronomy applied in the
15).

Book of Signs

place to the regulation of the Calendar. pachshad that knowledge is handed down to
first

From ArAbraham,

as the safe keeper of that mystery, to Joseph and to Moses. Thus we have here the real source of the legend that
<.

* The
the
(I

first act

South,

was

to

of Jeroboam, introduce a

when separating the North from new calculation of the Calendar

Kings XII,

33)-

37

Abraham

teaches astronomy to the Phoenicians and to

the Egyptians. In the Book of Jubilees it is Noah to whom the secret of the Calendar is revealed (ibid. IV, 1 7), for

with him the

is

new

also

mixed up

later

order of the world begins, and Enoch on with the knowledge of astronomy

and

astrology, the legend of his translation to

Heaven
is

being more fully developed.

It is significant that in

the Asatir not a

word

found

of the late astronomical system of the Samaritans, which rests on the assumed calculation made by Pinehas, son

of Eliezer the high priest, which he made soon after the conquest of Palestine, taking as the basis the meridian

of

Mount Garizim. So it Book of Joshua, further

century

is

in the Tolida

already found in the Samaritan of the eleventh

(if not earlier), and it is repeated in every subof the Samaritans, where they engage in polwork sequent

emics with the Jews on this question of the origin of the Calendar and the method of its calculation and regulation.

Returning
the

now

to the story of

find in the Samaritan

in Egypt, we Meshalma not only commentary by

Abraham

same story of Abraham journeying to Egypt, as told in the Asatir, but also the name of the magician and
one important
detail

which approximates

his version to

that of Pseudo-Eupolemos. He states that the magician had learned from the Book of Signs, which was the work of Enoch. Meshalma must thus have had access to other

which he used extensively in his Commentary. According to the Asatir, Nimrod also knew of the Book of Signs, and thus far the Asatir indicates that the Book of Signs was in the possession of the Chaldaeans or Babylonians no less than in that of Abraham. This
material,
also stated explicitly in the Malif. This again tallies absolutely with the final portion of the abstract of
is

Pseudo-Eupolemos, where he says that both Abraham and the Chaldaeans trace the knowledge of astronomy back to
Enoch.

38

But there is still one more point in this last portion to which attention has already been drawn before which
deserves special consideration. Two men of the name of Belus are mentioned, a first and a second Belus. Some con-

and their which Freudenthal* to clear descendants, attempted up, but not successfully. This confusion is due to the similarity
fusion has arisen in the genealogy of these Belus

of the writing of the names Ham, Hun and Hush. I have substituted Hus for the corrupted Hun and then no difficulty remains this genealogy is then identical with
:

that given in Genesis X, 6. Chronos, of course, stands for and then Noah, the first Belus is identical with

Ham

follows Kush, the father of Nimrod, with

whom the second

this
is

Belus

is

no doubt thought to be

identical.

of two Belus has a reason of

logical discrepancy of

its

But own. There

mention

a chrono-

hundreds of years, or close upon a thousand years, between that Nimrod who is the son of Kush and the other Nimrod with whom Abraham is described as a contemporary. This anachronism is partly obviated by the Samaritans, who mention a second Nimrod as contemporary with Nahor the father of
Terah, just as the
first

Nimrod

is

contemporary with

the third generation from Shem: Shem, Arpachshad, Ashur. This number "three" is probably the reason why
in

Pseudo-Eupolemos two readings are found, where

being of the tenth generation

Abraham is first described as

from the Flood and then of the thirteenth. Here the thirteenth (13) is a corruption from the third (3), but the Samaritans felt the discrepancy and thus there appear in the Asatir two Nimrods. The Samaritans endeavoured to explain the number of years which had elapsed between the one and the other by inventing a second Nimrod. Hence the two Belus in Pseudo-Eupolemos. That Belus was meant for Nimrod has already been shown
*
Hellenist. Stud. p. 93
ff.

p.

95

ff.

39
above.

In

another fragment given by Eusebius

(fol.

457) connection with Belus, the builder The fragment, however, is too brief for conclusion to be

we

fm<i

Abraham

also

brought

somehow into of the Tower in Babylon.

any
definite

drawn therefrom, except

as a further

proof that similar legends of an anachronistic type were circulating at an early period, anterior, no doubt, to the period of the Sibyl.

between the Asatir and Pseudoone must depend on the other, and as the Asatir is free from any
close coincidences

The

Eupolemos cannot be the result of mere chance

synchretistic or Hellenistic tendencies, and as it follows closely the narrative of the Bible, which it attempts to enlarge and to explain, there can be no question as to which
is

the older and which belongs to the later period. The Asatir unquestionably represents the older source of this trad-

ition,

but

it is

of course, impossible to determine

how

far

back that tradition can be traced in any literary monument of any kind. The Asatir must thus be a product of an exegetical Midrashic interpretation carried on for some time among the Samaritan inhabitants of Northern Palestine. Nor can there be any doubt that the Samaritans who wrote in Greek lived in Palestine and that they started

The Jewish Hellenistic have endeavoured to show more fully in my Schweich Lectures on the Samaritans, p. 13 1 ff., in Alexandria or Egypt in general, but without doubt in
their activity at a very early date.
literature did not start, as I

Palestine.

In the Asatir

we

find corroboration for this

opinion inasmuch as those legends which really originated in Egypt, such as those of Artapanos, and possibly also of Eupolemos, are not found in the Asatir, whereas on the contrary, parallels to the Asatir and other apocryphal writings can be found almost exclusively in the writings
of Palestinian origin.

A
He

brief
is

reference to Artapanos must now an Egyptian writer but his date is

suffice.

entirely

40
uncertain. *

The whole style and the full development of the

story of Moses, which becomes a complicated romance, on the contrary seem to indicate that he must have be-

longed to a somewhat laterperiod, contemporary with Eupolemos, i. e., at the beginning of the third century. Artapanos was unquestionably a Jew living in Egypt, and he wrote the history of the Jews with a definite purpose. He wanted
to

show

to the Egyptians that they

owed

their science,

their political organisation, nay, their very

activity of

freedom to the

Abraham, who taught them "astrology," to Joseph, who divided the land and introduced fair economic conditions, and above all to Moses, of whom he writes a complete romance. The difference between Artapanos and
the Asatir
is

absolute.

Moses, in

fact,

in Artapanos'

writings becomes almost the founder of Egyptian religion, and the rod in his hand is the rod of Osiris. He is the teacher of Orpheus, he teaches the art of ship-building,
practical sciences. Not a trace, however, to be found of the story of the birth of Moses, and everything that preceded and followed immediately, nor any-

and many other

is

thing resembling the full history as told by Josephus, of Moses' behaviour when hugged by Pharaoh, whose

crown he tramples, and only a faint allusion to the war against the Ethiopians, without ever mentioning the stratagem of Moses, and his subsequent marriage to Tharbis,
the daughter of the King of Ethiopia.** In the same place where Alexander Polyhistor gives the first excerpts of Artapanos in connection with Abraham,

he joins to

it

another excerpt from an "uncertain author,"

* I do not know on what ground Eisler, Orpheus p. 6, n. 6 states that Artapanos must have lived about 332 B. C. E. This, of course, if proved, would make all the parallels much older than has hitherto been assumed.

** Freudenthal, Hell. Stud., p. 143 to 174, and texts 231 ff. V. also Susemihl, Geschichte der griechischen Litteratur in der Alexandrinerzeit. Leipzig 1891/92 vol. II p. 362, 606 and s. v. Artapan in
Pauly-Wissowa, Encycl.
d. klass. Alt.

41
off clearly from the former. Freudenthal in reproducing the text (p. 225) has therefore rightly elimin-

marking

it

ated it from the excerpts of Artapanos. The fragment runs as follows (Eusebios IX. 18. 2. 420): "We find in writings of uncertain authorship that

Abraham went

against the Giants. That they inhabited annihilated by the gods on account but were Babylonia of their impiety. That one of them, named Belos escaped death and remained settled in Babylonia and

that erecting a tower he fixed his seat in it, and that this was called Belos after its builder Belos. Moreover that

Abraham, learned in the science of astrology, went first to Phoinicia and taught the Phoinicians astrology and
afterwards migrated into Egypt." passage could not belong to Artapanos and that it is another variant of the story of Abraham's
It is clear that this

fight with the giants, of Bel

and

his

Tower

in a rather con-

fused way, and of Abraham's teaching the Phoenicians the science of astronomy. It runs parallel with PseudoEupolemos, and is a faint reflection of the fuller story
told in the Asatir.

The question may now be asked whether the author of the Asatir borrowed his legend from the Hellenistic
writings or whether on the other hand the author of the Sibylline Oracles could use books like the Asatir written
dialect? The answer to these questions, however remote the contingency may be, is very simple.
in the

Aramaic

The

Sibylline, as well as

all

the Hellenistic writers,

if

they did not

know Aramaic, may have had access to Greek translations made already in Palestine. Neither
but circulated far and wide, as the Samaritan translation of the Pentateuch reached Egypt, so also would the legendary matter which had grown up round the texts
restricted

the Jewish nor the Samaritan writings in Greek were

to
Palestine,

and

in the

same manner

from a very early period have reached the same place.

42

The Sibyl would theefore use the legendary matter in such a manner as was consistent with its character and purpose,
would have been impossible for the author of the Asatir to have used the legends in the form which they took in the Sibylline Oracles, in Pseudo-Eupolemos, and other Hellenistic writings. Otherwise, it would be inexplicable why the romance of Artapanos should not have been taken up by the Samaritans. The close connection of the Asatir with the Sibylline Oracles will become still more evident after further examination, of the other Sibylline Oracles and primarily that of the Sibyl of Tibur.
whilst
it

THE SIBYL OF TIBUR AND OTHER ORACLES.

portion of the Asatir finishes in a peculiar manner. It consists of two parts. The first, Chapter XI, v. 20 v. 42, which I call the Prophecy, contains strong inlast

The

vectives against the Jews; Eli, David, Solomon, Ezra among others are clearly indicated, Samuel and Saul doubt-

and each of them is strongly condemned. The truth of the Samaritan claims will at the end be fully vindicated
fully

against the Jews,

faith

who will be converted to the Samaritan and accept as true the Samaritan Book of Laws, where-

upon general happiness will ensue, but not without a period of tribulation intervening. After this follows Ch. XII which I call the Oracle a list of anonymous rulers succeed:

ing one another. This list finishes with the last prince who will "come with the rod of miracles in his hand" (ibid. v. 24),

meaning thereby the Taheb, with

will begin.

whom

the period of

It is quite sufficient for our purhappiness pose to have before us only the frame in which the prophecy and oracle are set. The form of the distich which

prevails in the latter is specifically characteristic of ancient oracles as well as is its deliberate obscurity and ambiguity. This brings the Asatir into line with other apocryphal

and

pseudepigraphic

writings

which

also

end with

43
prophetic utterances.
It is a

common feature of this literature

peculiar character and importance. of the past are made to utter prophetic great figures statements intended to lift the veil from future events. The "Assumption of Moses" claims to be such a prophecy;

which gives to

it its

The

in other works such as "Biblical Antiquities" of Philo and similar writings, this final prophecy also occupies a prominent position ; and to a large extent is the one of the

reasons for the book's having been written (see anon) Great events of a political character, profound upheaval, stir the imagination and strike terror into the hearts of
their contemporaries and the people are anxious to solve the riddle of the times and to obtain some consolation or

some warning. How rich that literature has grown can be gathered from the fact that almost at every turn in the history of the world such oracles come to light and are
widely circulated. The downfall of the Persian Empire, the conquest of the East by the Romans, the irruption of
the Arabs

who swept

over the whole of western Asia and

spread as far as the north of Spain, the earlier invasion of Europe by the Huns, the devastations by the Mongols and last but not least, the conquering march of the Turks up to the walls of Vienna, are each and all reflected in the

numerous oracles which have seen the light of day. Merlin's more ancient prophecies may also be mentioned in this context. But the messages from the past have also a polemical character and principally so. Into the mouth of the great prophets or of the Sibyls is put the condemnation of opponents and these denunciations often assume a minatory character.

and reward
to those
is

Evildoers are threatened with divine punishment, is promised to the pious. The hope is granted

who

in store for them. This applies

persevere that a time of happiness and peace a priori to the largest

part of the Sibylline Oracles, for this voluminous propaganda literature is filled with denunciations of the sinners,
evildoers,
idolaters,

and wicked emperors.

They

are

44
threatened and their doom is proclaimed over and over again,

and against them is set, especially in the Jewish Oracles, the sublime faith of the Jews and the ultimate salvation
of mankind.
at the end,

reign of happiness and peace

is

promised

the

when the Divine punishment has overtaken wicked. The Sibylline Oracles thus run parallel with
is

this apocalyptic literature.

There
of

now one peculiar

characteristic

which one must

bear in mind; subsequent oracles are not always new: most

them are simply the

re-cast to suit

older oracles modified, altered and changed circumstances. Prophecies which

events have belied are deferred to a later time, when they are sure to be fulfilled incidents alluded to are accordingly
;

altered.

In the place of old names,

new

are substituted.

But such names are very rarely given. The general rule is that no names are mentioned. At one period (Sackur,
Sibyll. Texte, p. 181) the

name

is

referred

to

by the

numerical value of the initials only, leaving the reader to apply it as best he can. Thus the oracle retains its outer
form, while the substance is often greatly enlarged by the mixture of two or three oracles, all combined in one form.

In this

in the literature of oracles.

way one can easily trace the successive development The simplest is the oldest and
them

the most complicated the most recent. Most of retain traces of their ancient polemical origin.
in close connection with the

Two streams can thus be detected. Both by the way stand

symbolical element
direct
is

Book of Daniel. In one the predominant: the other is of a more

free

and simple character, and

This

is

from symbolism. probably anterior to the development of the apoc-

To the simple type belong, in the first place, the Sibylline Oracles and all the stages of its development are fully represented by the fourteen Books of the Sibylline
alyptic type.

Oracles, covering a period of at least 500 years. They are of a minatory and polemical character. The God-fearing

Sibyl denounces heathen idolatry and wickedness, threatens

45
divine vengeance and concludes, as a rule, with a hopeful outlook for the future. The Christian writers who worked up the old oracles remodelled them to suit their

purposes. They are no less minatory in their way, but same time, they also foretell the future. In the Assumption of Moses, the author deals with local probat the

own

lems, and the minatory character is fully retained, but above all it has assumed a distinctly polemical character. Different, as

can be seen at a glance, are the prophecies in the

Book of Enoch with their peculiar symbolism, and still more closely following Daniel are the visions in the Fourth Book
of Ezra, the Apocalypse of Baruch (X) and the Revelation of St. John. The fusion between these two types will be discussed a little later on.

We now
uction
(1.

in order of comparison,
4ff.)
etc.,

find in the Sibylline Oracles, which are next in Book VIII in the introd-

the Flood

another reference to the Tower of Babel, the Kingdom of Egypt, then a description

Rome succeeding one another, however by strong denunciations and long interrupted of the wickedness of Rome and of its impendcomplaints doom. But more important is Book XII (XIV). ing Here the chief portion of the oracle is filled up with a list of emperors, probably of Rome, who succeed one another. These are designated by the numerical value of their initial letters, but their description is rather vague and no scholar has yet succeeded in identifying precisely
of various emperors of
the emperors that are meant.

As

far as the

scheme

is

concerned, it agrees entirely with the Oracle in the Asatir, with a very significant difference, inasmuch as in the
Sibyl the rulers are indicated by the numerical value of the initial letter of their names, whilst in the Asatir they are still anonymous. We have in the Sibylline Oracles

a later development of a theme which seems to have

its

oldest representative in the Samaritan text. This bears out the principle laid down that oracles are remodelled,

46

The amplified and adapted to altered conditions. the references absence of in the Patristic reason for
literature to
is

Book XII (XIV)

no doubt the

of the Sibylline Oracles fact that this oracle contains nothing of

a religious character. It is purely secular in its contents and outlook. As to the date, it is not of much consequence
to

determine the precise period of the composition of

find
it

Book XII

we

of the Sibylline Oracles in the form in which now, for it rests upon a much more ancient

oracle which in the

same way

as other Oracles has under-

shown. The one cannot identify precisely either the names or the order of the emperors, shows that this adaptation is of a later date, and made by a clumsy hand. In its present form, it may belong to the second century, but

gone some change

in the course of time as

fact that

the original,

however,

is

probably

much

older.

It is,

very likely, the product of a Jew of Alexandria before the Common Era, for he looks forward, just like the

when the Chosen People will live in happiness with all the nations of the world (ibid. w. 349 360). It may be sheer coincidence but it is no less curious that the number of emperors mentioned in
Asatir, to a time

Book XII

is

26, precisely the

same number which

is

colophon of the Oracle, Asatir Ch. XII. In addition to that, we read in 1. 354: There will be at
postulated in the
that time an "equal light for the living" almost the same phrase, in the same connection as Asatir XII, 25, "There
will

We turn now to the Asatir,

be light and no darkness." Ch. XI. This prophecy

is

of

the simplest character. The verses owe their origin not to any Daniel influence, but stand more under that of the

Song of Moses, and also of the Blessings of Moses (Deut. Chs.

XXXII and XXXIII). To the former profound eschatologiimportance has been given by the Samaritans it contains, according to their interpretations, the revelation of the events to come here and hereafter in this world and in
cal
;

47
the world to

come and of the Day of Judgment. Thus the

prophecy in the Asatir has a distinctly historical background, quite in conformity with the character of the

book it is purely polemical, directed against the secession which they connect with the name of Eli and concludes with the change of the script which as they say, Ezra
;

carried out by substituting the later Hebrew, or rather Aramaic square script for the ancient Hebrew alphabet retained by the Samaritans. He is, moreover, charged by them with having falsified the text by substituting new readings for the old. One may add that the obscure wording chosen by the author led to an anachronistic and

anti-Christian interpretation of Ch. XI. 29 found in the Pitron and elsewhere. But the succeeding verses make
it

to

impossible to apply the prophecy contained in v. 29 any other period than that of Solomon and that in v. 36 to

that of Ezra.

This will be shown more fully in the

notes to the text.

is the parallelism between the Oracle and the oracle which is known as that of the Sibyl of Tibur. * Sackur (Sibyll Texte pp. 1 1 5 187) who was the first to give us a critical text, traces it back in its original form to the third or fourth century C. E. Unfortunately no Greek text has yet been discovered, but the Slavonic version and the Rumanian which rests upon it, (published by me J. R. A. S. 1910, and now reprinted in my "Studies and Texts" p. 21 iff.), leaves no doubt as to the existence of such an old Greek text, anterior probably to all the existing Latin versions. Here the oracle has been thoroughly adapted to Christian conditions and Christian views and. the story

But much

closer

in the Asatir

for the

of the Antichrist has been introduced as a fitting setting End of Days. "In the Slavo-Rumanian version,

assumes the character of a Biblical apocryphon, inasmuch as the Sibyl is described as the daughter of King
this oracle

*
s.

Kampers Werdegang

p.

88

ff.

and Rzach

in Pauly-Kroll 1923

v.

Sibyllinische Orakel col. 2170 ff.

48
David, and the whole
first

the other Sibylline Oracles. dream of the Senators of

part differs considerably from The Sibyl interprets a curious

Rome, who

see one hundred

suns, but the Sibyl explains the meaning of only nine suns, representing the constant deterioration of the world. The

figure "9," the tenth being considered Christ, is evidently modelled after the type of the ten generations from Creation to the Flood, or the ten generations from the

Flood to Abraham, or

after the legend of the ten kings

who

will rule over the

whole world, God being the

recension

last

only seven suns (see further). are mentioned, and here probably we have the more primitive form of the seven nations that have been destroyed (Asatir Ch. VI, v. 9) and the seven kingdoms substituted for them in the Sibylline Oracles Book III v. i67ff.

In another

which has been treated previously. There is no astrological meaning to be attached, as Kampers assumes. In between, there appears a strong invective against the Jews, whose conversion is forcibly urged and who are to be convinced
of the error of their ways when the claim of Christianity will be vindicated. This episode seems to drop out after-

wards and

who
when

after the ninth ruler a list is given of the kings succeed one another until the time of Antichrist,

the final triumph of Christianity will occur. This prophecy has exercised a profound influence upon the
writers

and chroniclers of the Middle Ages, and has to a large extent also influenced the revelations of the socalled Methodius of Patara (Patmos, Olympus). It has
even been fully reproduced by an old English chronicler towards the end of the twelfth century, borrowed afterwards by Matthew of Paris in his Chronica Maiora and introduced by Archbishop Parker into the second edition of the "Flores Historiarum" (1570) which he believed to

be the work of Matthew of Westminster * In the Sibyl of

* H. R. Luard. Flores Historiarum London 1890 vol. I, XL Band H. R. Luard. Matthaei Parisiensis Chronica Maiora, London 1872

49
in the Asatir, the kings are described very with the only difference that here also as in the briefly, Sibyl of Book XII the kings are indicated by the initials

Tibur,

as

of their names, a fact not noticed by Sackur, who has not carried the comparison as far back as the Greek Sibylline
Oracles.

Oriental origin of the Sibyl of Tibur, in spite of its name, may be assumed by the fact that it is the only
Sibylline Oracle of

The

which we possess translations into

Arabic and Aethiopic. * In these as well as in the Oriental versions the kings referred to are the Arabic Khalifs. In these recensions and in the Rumanian, the second part, the Oracle of the Asatir is missing, but a portion of the material has been embodied in the interpretation of the
nine dreams or nine suns. Yet
it

can be proved that such

of succeeding kings must have belonged to the primitive form of this Sibylline Oracle which, in its oldest version must go back in all probability to a Syriac text,

list

older tradition, Greek, Samaritan found, though transformed, in the adaptation to the Italian and Prankish kings, and before that, in the old Latin version and in the Byzantine literesting

upon a
etc.

still

(Aramaic)

It is

rature, of to the

which the most famous

is

the oracle ascribed

Emperor Leo.**
existence of such an ancient oracle can best be
if

The
proved

we

turn to the

Hebrew

literature
is

where we find

that the oracle in which the future

described by a

p. 42 ff. An English translation of Matthew of Westminster has been done by C. D. Yonge London 1853. Sibyl of Tibur in vol I. p. 69 ff. * Ed. Schleifer, Die Erzahlung der Sibylle, Denkschriften der Kaiserl. Akademie d. Wissenschaften, Philos. Hist. Kl. Band LIII, Abhdlg. I Wien 1906. ** For the Western literature see Gfrorer and for the Byzantine the exhaustive literature in K. Krumbacher, Gesch. d. Byzant. Literatur. 2nd ed. Miinchen 1897, p.628f. Vassiliev, Anecdota GrecoByzantina, Vol. I. p. 33 38. Moscow 1 893, cf. preface pp. XII XXV, containing the text of Methodius greatly enlarged and mixed up with

the Daniel Apocalypse.

Asatir.
4.

succession of kings has its oldest representatives in the Visions of Daniel. Here chiefly in Ch. XI a succession of kings
is

mentioned, and at the same time

many details
fit

of an historical character which

may

are given a time from Alexan-

der's conquest of Asia downwards. At the same time we find in Ch. VII and VIII a series of visions purporting to describe future events. But here the kings, or the empires

are described in the similitude of beasts, armed with horns of a peculiar character, and thus these chapters are full of fantastic
interest for

and

allegorical imagery.

Of

special

our purpose is the first class of anonymous kings succeeding one another. The second lies entirely outside our sphere of investigation, although it has had a very great influence upon subsequent writers, especially in the Similitudes of the Book of Enoch, the Vision of Ezra IV, and later, as will be seen, in other productions. The list of kings of Daniel Ch. XI, however, is
the one that approximates more closely with the
ritan Oracle.
It

Sama-

would be perhaps an idle question, as far at any rate as our present knowledge goes, to enquire after the source from which Daniel drew this kind of prophetic utterance. In its present form it seems to have already undergone a certain elaboration and development. The primitive form would have been, in all probability,, very brief, and not so pointed, for it is the very

essence of this kind of prophetic anticipation of the future not to be too definite, but to leave room to the imagination,

to circumstances.

and for the re-adjustment of interpretation according There is, besides, also some connection between the Oracle in the Asatir, the Sibyl, and the last chapters of Daniel, inasmuch as they all finish with the same phrase of a happy and peaceful time to come, nay, they use practically the same words and yet with a notable
;

difference.

which

is

find the hope of resurrection missing in the Samaritan Asatir. But leaving aside

In Daniel

we

this point, to

which attention

will

be drawn presently,

it is

sufficient to
this

have pointed out this parallelism, and how prophecy may have become the starting-point of

a long list of similar oracles not without importance for In the chequered career the history of that literature.
of Jewish mystical and apocalyptic literature,
it is

difficult

to follow the slowly developing prophecies of the future

through the ages. An intermediate stage is occupied by the Palestinian Targum, to which a separate chapter is devoted in this introduction. There as in the Asatir, such
a prophecy is placed in the mouth of Moses towards the end of his life. Similar utterances referring more
especially to the

woes

at the

end of time are mentioned

first

in

the

of some of the sages of the will be elaborated later on.

name

century. All this

To this class

of similitudes and allegories belongs also the

Armenian version of the Daniel Apocalypse called the Seventh Vision of Daniel.* This rests upon a Greek original
its present form from the middle of the seventh it deals with the history of the Byzantine Emand century, from Constantine to Heraclius. It is a very elaborate perors counterpart of the Western recension of the Tiburtine. The kings are described allegorically and by name, showing that the old material had been utilised and adapted to the conditions of the Byzantine Empire. Here we have a

dating in

complete mixture of the ancient Sibylline Oracles, the Daniel Apocalypse, and the Antichrist Legend.

Of a similar character but from a critical point of view of far greater importance is the Jewish- Persian Daniel Apocalypse.** The date of that composition is difficult to determine. Daniel is anxious about the future and

God

tells

him

that a

number of kings
evil

will arise

who

in

turn will

do good or

to the Jews,

and that

in the

* Kalemkiar in Wiener Zeitschrift fur die Kunde des Morgenlandes, Vol. VI, 1892, pp. 109 136 and 227 240. Armenian and

German Text.
** Ed. H. Zotenberg in Merx Archiv fur Wissenschaftliche Erforschung des Alten Testaments, Vol. I, Halle 1869, p. 385 ff.

4*

52

end a false Messiah will appear, and a Jewish parallel to the Christian Antichrist and the Day of Judgment is

Mohammed and his successors, the Khalare ifa, clearly indicated in that list of kings, which, however, is not carried down to the destruction of the
briefly given.

Abbasid Dynasty. Among the signs which the Jews will ask the false Messiah to produce in order to justify his
claim is also the Rod of Miracles of Moses, a point which deserves to be noted, for as Zotenberg remarks, the Apocalypse, though dealing with the events of a later period
rests

in all probability
is still

upon a more ancient recension;

is

and what
Persian
is

more important
it

his statement that the

in all probability a translation

from an Aramaic

text, thus

bringing

gations.

It

within the sphere of our investiassists in proving an Oriental origin for the
is

Sibyl of Tibur.
further strengthened by a similar apoca* lypse, the hero of which is Rabbi Simeon ben Yochai he, like Daniel, is anxious to know the events of the future
:

This view

and he
belongs
version,

also
to

is

the
is

shown a list of Mohammedan kings. This same period as the supposed Aramaic
likewise a later adaptation to actual conolder text. It goes by the name of

and
i.

ditions of a

much

"the Secrets," a word which resembles very closely the Samaritan title of the present work, as mentioned before, p. 5. This title has thus been preserved in its
Nistarot,
e.

primitive meaning of "secrets revealed." In this connection may also be mentioned the mystical oracle, which,
like the Asatir, consists of a

number of

distichs

and

is

written in very obscure Aramaic. It is known as the prophecy of the young child, Nah.man Ketufa. (Ed. Pr. Amster-

dam 1788 and ed. Satanov, Berlin 1793.) The problem of the date of this composition has also remained unsolved,
but it suffices to mention that this oracle was already known
* Ed. Pr. Saloniki 1743, rptd. by Jellinek Beth Hamidrash
III,

7882.

53
(thirteenth century). The and other oracles conbetween the latter difference only sists in the absence of any kings being mentioned; only a sequence of events is described. I may also mention a
to

Abraham, son of Maimonides

similar Hebrew-Arabic prophecy, referring to the time of the Abbasid Khalifs and finishing with the Advent of

the Messiah, a fragment only of which has been preserved in my collection of the Genizah documents, now in the
British

Museum.

All these

show the continued

existence

during many centuries of such apocalyptic oracles in the East and among the Jews, no less than among the
Christians.

One of these must have been the origin of the oracle which was afterwards known in its western recension under the name of the Sibyl of Tibur. It seems in fact that we have in the latter one of the oldest oracles, inasthe

much as with the exception of the initial name of the king, which this Sibyl has
no
allegories

letter indicating

in

common with

the oracle of

Book XII (XIV), the rest is very brief, are introduced and the influence of the

Daniel literature has not yet affected this Sibyl of Tibur. If we compare it with theAsatir, the parallelism will in some
instances appear very striking. The way in which certain kings are described agrees very closely, but we must

remember
of
its

that the Samaritan text may have suffered in its long transmission through the obscurity
at the

same time

language and the vague allusions contained therein. to take into consideration the changes to which all these texts have been subjected in the course of time, and one must also remember that the obscurity of the Samaritan may have caused some words or portions of the text to have been omitted, while some of the verses have also been hopelessly corrupted. Yet in spite of these difficulties, there are too many details which the Sibyl of Tibur and the Asatir have in common to be the result of

One has

mere coincidence.

It is

curious that in the Sibyl only a

54

few kings are mentioned with the number of years of their reign, and the same peculiarity appears also in the Asatir. In the former about five are mentioned out of close upon forty, and in the latter two out of twenty-five.

The corresponding passages are now given in parallel columns, always bearing in mind that the Sibyl has been
adapted to Italian and Lombardian conditions and that
the simple, vague indication as found in the Asatir has in consequence been amplified and more clearly defined
in the Sibyl.

We

find thus:

PARALLELS.
ASATIR,
v. 4.

Ch.

12.

SIBYL OF TIBUR.*
After
king.

prince will arise strong in truth in his

;

him

shall arise a ...

He shall be very great

.

days the salvation of

the

community

will

shall execute

and very pious and judgment and

.
.
. .

be great.

dojusticetothepoor(Sackur.
Sibyll.

Texte

p. 182).
arise, etc.

v. 6.

prince, etc. ... in his days the house of

shall

After them shall

...

He shall

build a temple
ibid,

worship (?)
built.
v. 8.

be

to the

Lord (Sackur.

p. 181).

mighty
people

prince, etc. ... in the know-

In those days shall

etc.

arise,

... he
.
. .

ledge of truth:
will

the

rejoice,

shall

mighty do justice to the poor and shall judge rightly.

(Sackur
ibid. p. 182).

be very and good: he

shall

* It is a remarkable fact that in two or three places the version found in the Matthew of Paris recension seems to contain some
ancient details missing in the Sibyl of Tibur, Sackur's text; e. g. "barbarians" (Luard, Matthew of Paris p. 46) which is missing in Sackur.

55
v. lo.

prince, etc. . . . rulers will perish in his days in secret;

Then

shall arise

two kings
. .

... they shall be masters of

. All cities and provinces the people of the East
.

a hundred will flee to

the borders of Sichem.

shall

be scattered

(Sackur

ibid. p. 181). v. II.

prince,
will

etc.

The

sin

and punishment

Gog

perish

in

indicated in this verse are

grief; in his

people
to sin

will

days the turn back

will

very fully elaborated and worked out in the Sibyl

and they

under the Salic king, "a

brave man and warrior and many of his neighbours
.
. .

forsake the covenant,

will

be indignant with him."

ibid. p. 183).

(Sackur
Still

more striking is the last paragraph in the Sibyl which the prophecies concerning a number of kings at the end of the list have all been combined in the name of
in

the last, Constans (Sackur ibid. p. 1 8 5) (or rather, a play upon

word meaning probably "steadfast") this suggestion by the reading in Beda: Nomine Hanimo Constante (Migne P.L. XC, 1 183) and which has
the
is

fully corroborated

undergone a thorough transformation at the hands of the

Christian scribe.
to live
1

The
all

20 years;

Constans, is expected the virtues and all the achievments

last king,

of the last princes in the Samaritan text have been combined

together in one; in both cases the final triumph of the faith is proclaimed, and the man to bring about that happy event is described in the Samaritan as holding
the

Rod

of Miracles in his hand (Asatir XII, 24).

(ibid. v. 22)

He

is

and is one else who no than Moses comes Redivivus, probably back with the Divine Rod. This is the Rod which, aca descendant of the house of Levi

cording to the Persian Apocalypse of Daniel, the Jews will ask the false Messiah to produce as proof of his

56

Messianic mission. This also

is

probably the rod or the

wood

in the Sibylline Oracles

Book VIII, 245 ff., which has

been misinterpreted as the Cross. In the Sibyl the Greek Emperor holds the Cross. Again, in both cases the temple of idols will be destroyed, and more significant still, both quote at the end the same verse of the Bible, "Judah will
be saved and Israel will dwell securely," taken with a slight variation from the prophecies of Bileam (Numb. XXIV) to which Messianic importance has been attached, as be shown later on. This striking coincidence shows that there must have existed a very ancient oracle
will

in

Aramaic similar to that preserved in the Asatir, which served as basis for the text, upon which the Tiburtine
Sibyl ultimately rests. The Samaritan oracle finishes with the following words, "Happy is he who will see it and reach that time," (ibid.

v. 25),

which again

is

absolutely identical with the words

Books III, 371, and a little more concisely in IV, 192, "Most blessed shall he be who will live to see that time," thus referring to the happy consummation at the End of Days. It agrees with and yet differs
in the Sibylline Oracle

from the last verse with which the book of Daniel finishes 'Blessed is he that waiteth and (v. 1 2) which runs as follows cometh to the one thousand three hundred and thirty five days." It is, therefore, a very significant variant from what must have been once a pious exclamation found, probably, in the oldest form, and is also common to Daniel, the Asatir, and the Sibylline Oracles. This at any rate, is one more proof of the close connection between that literature and the Asatir. The similarity between the Asatir and the Sibyl of Tibur grows still clearer if we compare these two texts in their formal aspect. In both we have, to all appearance, two sets of revelations; the one dealing with historical events which, more or less, can be clearly understood, and then there follows a list of kings which seems to be
' :

57

suspended in the

air.

The

relation in
is

which these two

revelations stand to one another

language itself. Is supplement the former, or

just as obscure as the the second revelation intended to

is it

to cover to

same period
repetition

as contained in the former?

it

some extent the Is it a mere

an entirely were running
it;

under a different form, or is independent revelation? It seems as

fact,

to be

if it

parallel to the former,

and yet quite independent of

independent revelations.

in

we have two

sets of

But

whilst in the former the starting-point is quite clear, in the second there is nothing to indicate from which period that

of kings starts, and again, on the other hand, both lead up to the same consummation and happy time following after tribulation. This is very marked in the Asatir. In the
list
is also very loose between the two and list of kings is less shadowy, still the parts, although the same question remains as to the relation between the two parts, all the more so as this whole section is otherwise missing in the Oriental and Slavonic text. This is not a proof for it being less old, for it is an integral part of other oracles. But it evidently has been omitted in those versions where they found its interpretation and application very difficult. The coincidence, however, between the Asatir and the Sibyl of Tibur remains a matter of no

Sibyl, the connection

little

significance.

In view of the difficulty which is thus created by the relation between the Prophecy and the Oracle, the question may be asked whether the latter indeed formed a part of the
original composition, or whether it has been appended at a later time. It is true that it is apparently missing at the

end of the Arabic paraphrase of the Asatir; but a careful

examination of the last portion reveals the fact that the Arabic paraphrast knew it very well, but not understanding
the text, satisfied himself with quoting the first and last sentences. It will be seen that on many occasions the

paraphrast was not equal to his task, inasmuch as he

left

58

and obscure words of the Asatir unNone would offer more difficulties to the translated. paraphrast than an oracle replete with archaic or corrupt words. Yet the oldest Samaritan writers, such as Abul Hassan in his Tabah (eleventh century) and Tabyat el Doweik (middle of fourteenth century) show full
also

many

difficult

acquaintance with the oracle. The very nature of its form and contents would be different if the oracle really were of a later origin. The similarity with Daniel

and the Sibylline Oracles, and above all that with the Sibyl of Tibur, prove the reverse. Both prophecy and oracle conform, moreover, to ancient traditions. Both differ considerably from the rest of the book. The one, (the
prophecy), consists of short sentences, sometimes only of three words, or of two hemistichs, although they are written consecutively in the MS., as though they were
prose.

They
oracles,

are

pagan

entirely in the form of the ancient which consisted often of one verse, or

at the utmost,

of a distich.

The same

occurs also in

some of the

old Jewish prophecies, put in the mouth of the high priest, or, as will be seen later, in the mouth of sages of the first century, when foretelling the future. The form of

the oracle follows the same tradition which governs the Sibylline Oracles. It is a poem consisting of a number of
stanzas, each of

two

lines

and each beginning with the

words

prince will arise." In this respect there is therefore a remarkable difference

itself.

"A

between the Oracle and the Asatir

poem

whilst the rest of the

book

is

in prose.

The former is a The beginn-

ings of Samaritan poetry are still obscure. Not a single investigation as to the origin of the Samaritan liturgical

and it is only liturgical, except Markafr has as been undertaken. Neither F. H. Gesenius,* one of the yet first to study the Samaritan liturgical poems, nor any of his
poetry
*
in his

Carmina Samaritana, Leipzig

1824.

59
nay, not even Cowley, the editor of the Samaritan liturgy, have as much as uttered a single word on the
successors,

system of Samaritan poetry and on the poetry of the Jews or the Syrians. The outward form may thus also be a criterion for an old date.

The poem consists, as mentioned, of 25 stanzas, each beginning with the words "A ruler (or prince) will arise," giving it a solemn cadence. Each
lines,

stanza consists of two

and each line of two hemistichs.

occasionally an inner rhyme, but it is not consistent and may be due to accident rather than to design.

There

is

to be chanted, as I preof the end sume, prophecy. Each hemistich seems to consist of four beats. This seems to be the system followed by Ephrem (or Bardesanes), and that system approaches more nearly the Samaritan. It need not be further developed here. It is sufficient to have drawn attention to it, but the Samaritans evidently follow the much older examples found in the two Songs of Moses, in Exod. Ch. XIV, and Deuteronomy Ch. XXXII, which are divided into two hemistichs. The guiding principle is the word-accent, according to Samaritan pronunciation. A verse consists of one line. The text is not divided into stanzas as in the Oracle, where the contents leads logically to such a division into couplets. There is besides another at the

The poem was no doubt intended

"prophecy" in the Bible: that of Bileam, (Numbers ChapXXIII and XXIV) And this is written in verse form the Samaritans in their ancient scrolls, and has evidently by exercised a deep influence both on the prophecy and the oracle, no less in the form than in the contents. Thus there are sufficient examples in the Pentateuch to explain the metrical form of this oracle.
ters

The

real object of compiling this

lists

and

similar oracles

of kings is not explained by the simple containing enumeration of successive rulers. What was the ultimate
* Such as R. Kirchheim, Carme Shomron. Frankfurt a/M. 1851.

6o

aim of those who drew up such lists ? They were intended, no doubt, to serve a definite purpose, and speaking generally, they aimed at creating a feeling of hope in times of stress and trouble. They were to give the scheme of the Divine plan according to which the world is guided, and

when they

the nations led in a preordained way to a final end, will be free from further tribulation. This

Messianic outlook, depicted by each sect in its own way, was afterwards mixed up with eschatalogical ideas. The end of the world was not to come without such troubles, caused, to a large extent, by a powerful enemy, but it was also afterwards connected with the Final Judgment and the Resurrection of the Dead. The figure of the Antichrist was later on introduced into these last events, but neither in the Asatir nor in the Tiburtine, do we find

anything of those eschatalogical views about the DoomsSimilarly in the older Sibylline Oracles, the Messianic period is described as a time reached after a period of woe and tribulation and ending

day and Resurrection.

without any reference to Resurrection or

No

definite period Hellenistic oracles.

is

We

of Judgment. contemplated, apparently, in these find one, however, indicated at the

Day

end of the Samaritan

oracle,

which

is

of extreme signific-

ance. It says (ibid v. 26) "twenty-six this way and twentysix that way." Here a definite period is anticipated for the advent of those happy days, and of the man who will

"Twenty-six this way" probably means that so many generations have passed since the Creation to Moses. He is the one for whose sake the world has been created, and with his appearance the first period in the history of the world has been completed. Another "Twenty-six," a similar

bring about those happy times.

number of generations, here

follow, in order to complete again the second cycle, for at the end of it, Moses is again to appear. Just as he completed the Divine plan at the

represented by kings, must

time of his birth, so will he again complete

it

at the time

6i

of his reappearance, and thus finally achieve the redemption of the world from trials and troubles. This is so

thoroughly a Samaritan conception, that it puts the final seal on the Asatir. Nothing is as yet mentioned in it of
the

Day of Judgment rate, we have a clear

evolving this Oracle.

Here, at any which the author in plan guides

In later oracles,

or of Resurrection.

when a definite term had been mentioned, which passed away without realisation, that' point of view was more and more lost
sight of,

and kings were added, thereby serving immediate dynastical interests. Consequently the Asatir must belong to a much higher antiquity than any other oracles known.

THE ASATIR AND JOSEPHUS.*

The consensus of opinion of almost everyone who has studied the writings of Josephus and more particthat in addition to the apologetic character which he, of necessity, gave to a book adapted to a heathen or Greek public, he is accused
ularly his "Antiquities,"
is

of having introduced many legends and fantastic interpretations mostly of his own fabrication or borrowed from
Hellenistic writers, all believed to have been of Egyptian origin. It will now cause no little surprise if we assert

that

many of these legends, far from being his own invention, were in fact drawn from a source closely approximating the Asatir. It must be borne in mind that
there
is

and the
glosses

a profound difference between the work of Josephus Asatir. The latter consists mostly of legendary

and

tales

added to the text of the Bible. The

Bible

and

principally supposed to be known to the reader therefore everything contained therein is entirely
is

* The
pp. 100 Vol. IX;

indicated here
s.

on Josephus is so vast that it hardly even can be must suffice to refer to -Schiirer, Leipzig 1901, vol I 1 06; and Holscher in Pauly-Wissowa, Encycl. Klass. Alt.
literature
;

it

v.

Josephus, Col. 1997

2000.

62
omitted in the Asatir, as already remarked before, neither is there in it any apologetic tendency, nor the desire of

paraphrasing the text in such a manner as to

make

the

story of the Bible more plausible or more acceptable to the Gentile reader. The Asatir has only one aim: to fill

up the lacunae

in the historical narrative, to

less

supplement

with a few more or

explanatory details the lives of the Patriarchs, and to emphasise the truth of the Samaritan claims to be the possessors of the genuine text of the
tion the rest

Bible and the strict observers of the Law. With this excepcomes within the sphere of Agadic Midrash.

Not

so Josephus.

recounts
for a

anew the whole

the Creation

down

of his predecessors, of the history Jewish people from to his own time. His book is written

He,

like

many

wider

circle :

it

has an apologetic tendency, since

it

was intended to present the Biblical narrative to the Gentile reader in the most alluring form, and it glosses over every

make it as readable as could be done by the skill of the writer, who was conscious at the same time that
difficulty so as to

he was performing a sacred and patriotic task. In the comprehensive and consecutive writing which covers the whole
period of the Bible and more, Josephus, while following the account given in the Sacred Books, weaves into it a mass of legendary matter. This was done with a definite

purpose, and as will be seen, following more or less an older example. The Gentile reader had no necessity to
recur to Josephus' works for a knowledge of the Bible as such, since he had at his disposal the Greek translation
of the LXX, centuries older than Josephus, and in his time already invested with a special character of authority. Josephus, on the contrary, had another intention; he wanted to make a new presentation in a popular and

acceptable form, and in the spirit of his time. At the same made use of legendary matter which had already won popularity among his countrymen. Anticipating here

time he

already the results of

my

investigation,

should like to

formulate them at once into the statement that Josephus wrote a.Greek Targum to the Pentateuch parallel to the Ara-

maic Targum then in vogue among the Jews. From this point of view a new light is thrown on the character of his work, and much that has hitherto appeared obscure and perplexing will be more easily explained, and Josephus'
veracity vindicated. It will also explain his relation to the of which he curiously enough makes so little use

LXX

in the First

will suffice : the

"Antiquities." One example of the Patriarchs, in which he Chronology differs from the as well as from the O. T. Hebrew

Books of

his

LXX
also

text.*

It

will

be

shown that he

also

ignores

genuine Egyptian Hellenistic literature. Hitherto, the sources of the legends have been sought, and to a large
literature.

extent in vain, in the extant fragments of that Hellenistic Take for example the parallel story in the
narrative of Josephus

and that of Artapanos, in the and one can see how great the discrepstory of Moses, ancies are between the one and the other. They prove unquestionably that Josephus had not borrowed directly from this writer, and even if he did make use of a Greek translation of the Bible, it was not the LXX, which is the one now in our hands. I am speaking, of course, only of the Pentateuch and of the Book of Joshua. The alleged liberties which he took were quite in conformity with
the character of his book. In his writings Josephus followed merely the examples set by others who did not scruple to

much greater liberties with the Biblical narrative than he did when they worked with the same apologetic
take

tendency. For example, Pseudo-Eupolemos, Artapanos, and other writers did not hesitate to mix Biblical stories even

with Greek myths. Josephus, on the contrary, kept strictly to the Biblical narrative without any such admixture of

now that also Holscher in Pauly-Wissowa Encycl. d. klass. Josephus vol. IX, col. I953ff. comes to the same result that Josephus made no use of the LXX.
I

find
v.

Alt.

s.

64

Greek mythology and without any real attempt at such synchretism. He followed the example set by the synagogue
itself. It is

well known that long before his time the Midrash-

homiletic exegesis was introduced into the public readings and even into the service of the synagogue. Therefore there was no reason for Josephus to refrain from introducing
ic

similar legendary matter into his own exposition of the Biblical narrative, which thus made it ever so much more
attractive
It also

and

to a large extent also

much more instructive.

served his apologetic purpose, for the legend always tries to exalt the personage round whom it is woven, and
often transforms simple mortals into great heroes.
ter?

Whence, then, did Josephus obtain his legendary matThe difficulty of tracing it back to more ancient sources is indeed very great, inasmuch as no other parallels can be found in the hitherto known literature, but if we
turn

now to the Asatir, we shall find a surprising number of close parallels between- Josephus and the traditions embodied in the former.
It

must, however, at once be emphazised that Josephus has not borrowed directly either from a Samaritan source or from Pseudo-Eupolemos the incidents connected

with Abraham in Egypt in spite of many points of agreement.

Josephus never disguises his profound hatred of and contempt for the Samaritans; it is spread over all his writings, and occasionally he shows his strong bias when he
touches upon Samaritan history, for example, in the dispute in Egypt before King Ptolemy, not to speak of other

more important occasions (cf Gaster, Schweich Lectures, Sam. p. n8f.). It is, therefore, out of the question that
Josephus, writing his Antiquities of the Jews, should have gone to the hated Samaritans for legendary matter. The nearest source would be the Palestinian Midrash,especially
the one that flourished in the north of Palestine, in Samaria as well as in Galilea. It is there, no doubt, that much of
this

legendary matter had been simultaneously evolved,

65

perhaps under the influence of mutual rivalry between the

various sects of the community, each one selecting the same weapons for its polemic and borrowing from the

armoury of a Midrashic exegesis common to both. This

may
inian

also

Targum,

point to the original home of the Palestfor all go back to the same common anterior
therefore, lies

source.

definite proof of the existence of such northern Palestinian Midrash, of which, otherwise, only a few traces have been preserved

in the fact that

The value of the Josephus legends, we have in a Jewish writing

in Hellenistic writings.

The parallels between Josephus and the Asatir are very numerous. They will be referred to regularly in the footnotes accompanying the translation, but a number of them may be grouped here, since they go a long way to show how close is the parallelism between the two. In some cases, as will be seen, there is even literal agreement, but still more in the general character and in peculiarities which may in themselves be of little consequence, but which yet offer cumulative evidence for the close relation between the Josephus traditions and those embodied in the Asatir and other Samaritan writings.

We find Josephus describing the

Patriarchs

down to the

period of Noah inclusive as ruling the world and delivering the government to their sons (Ant. I. 3. 4. 83 and ib. 87, cf Asatir I, I and passim).

"Astronomical and geometrical discoveries" (Ant. I. 4. 9. 106). This is a paraphrase of Asatir IV 15, where

Adam, Enoch and

others are possessors of the Book of Signs, evidently astronomical sciences. "He sent colonies abroad" (Ant. I. 4. I. no. 112. As.
32ff.)

IV. 26; As. IV.

description of
tir

We may mention here again the whole

He
is

Nimrod which

in

many

details.

tallies exactly with the Asadescribed as the builder of

Babel, the man who incites the people to rebel and who raises the Tower. The Geomeria differs to some extent,
Asatir.

66
are certain points of similarity.* Notable are the boundaries of Egypt, which he traces quite specand the inclusion of the Philistines, to whom ially,

but there

prominence

is given, thus agreeing in the main with the narrative in the Asatir (Ant. I. 6. 2. 136; As. V, 11). Again, in both narratives the story of the destruction of

the seven nations

is

mentioned in connection with the

kingdom of Egypt, and the war to which allusion has already been made before. There the confusion has been
explained into which Josephus has fallen.

Josephus (Ant. I, 6. 4. 143. 147) places the sons of Joktan near the Indian Ocean, substituting geographical

names better known to him for the Biblical ones. The Asatir
of the place the with desire of 30, evidently avoiding identification of the mountain of the East mpn "\n with Mount Garizim, which the Samaritans call by that
(V.
1

3) also translates curiously

the

name

mentioned

in

Gen. X.

name, and substitutes Timnata for it, the place in the South of Palestine, known from Gen. XXXVIII, 12.
Josephus, curiously enough, ignores entirely the legend of the birth of Abraham, and his trial by fire, so fully

developed in the Asatir, but both have one feature in common of great importance. Terafr is not described as an idolater, a theme fully developed in all the Abraham
legends both in the Jewish

graphic this omission

sight,

literature.
is

It is also

Agada and the pseudepifound so in the Koran. Now

It is

very significant.
origin in the

not a mere over-

but has

its

same set of traditions which

the Samaritans possess. The Jewish legend which describes Terarji as a maker or worshipper of idols rests ultimately

on the words of Joshua, where he says (Joshua XXIV, 2}

* V. for the whole literature The Chronicles of Jerahmeel, Introduction to Ch. 42 ; Ad. Bauer and Jos. Strygowski, Eine alexandriniDenkschr. d. Kaiserl. Akademie der Wissensche Weltchronik. schaften Philos.-Histor. Klasse vol. LI, Wien 1905, p. 92 ff., Appendix I.
:

67

"Even Terafr, the father of Abraham and the Nahor served other gods." One might argue

father of

that Jos-

ephus, for apologetic reasons, did not wish to refer to Terah as a worshipper of idols, but in the Samaritan Book
of Joshua this very chapter is entirely missing, and Meshalma, in his commentary, protests energetically against the

Jewish tradition which makes Terah an idol worshipper. The parallelism shown by me between Josephus' descrip-

and that of the Samaritans, finds here again an important corroboration, and on the other hand, indicates the high antiquity of the Samaritan Book of Joshua discovered and published by me. The writer of the Asatir did not find in his source any allusion to Terab. as an idoltion of Joshua

worshipper. Consequently Josephus also omits any reference to the cause of Haran's death.

The 120 years (Ant. 1. 6. 5. 152) mentioned in Gen. VI, 3 before the Flood are thus explained by Josephus that God
fixed that number because
it

was the length of Moses'

life.

The connection of 120 years with Moses rests on the wellknown Samaritan interpretation of the numerical value of the word oatpa (ibid.) which is identical with that of the name
of Moses, namely 345. This is absolutely Samaritan. "Noah departed from the land where he lived," (Ant.
3. 74). precisely given in the Asatir (IV. "He turned dry land into sea," (Ant. I. 3. 2. 75).
i.

I.

More

I. 3).

"The

earth became

humid and broke open,"

(As. IV. 9).

Josephus, in deliberate opposition to the Samaritans, and agreeing with the Palestinian Targum, calls the second

month

in

3.3. 80), but according to the Samaritans second month after Nisan.

which the Flood started Marheshvan (Ant. I, it was the

"The animals were sent into the ark," (Ant. I. 3. 2. 77). Meshalma's Commentary: God sent the animals into the
ark. It is already thus in the Sibyl I, 208. This is according to Samaritan interpretation. Special stress is laid on the fact that Noah was the tenth

5*

68

from Adam. (Ant. I, 3. 2. 79). So also in the SamaChain of High Priests. "Whence it is that they have not written down his (Enoch's) death?" (Ant. I, 3. 4. 8$). As the words stand, Josephus may. have believed that Enoch died. In the
ritan

Asatir, the death of Enoch

is

fully described (As. IV. 32

ff.).

on a certain mountain in Armenia," (Ant. I. 3. 5. 90). Josephus does not mention Ararat, though it is distinctly mentioned intheBible(Gen.VIII,4). Asatir (IV, i) also gives a name different from that of the Bible, which is not found in the Samaritan Targum. It is a name which does not agree with that in. any of the other Apocryphal books. Here again, Josephus prefers a vague expression to the more definite form of the
rested
Asatir, but both agree in so far that neither mentions the Biblical name.

"The ark

The order of the sons of Noah

(Ant.
I. 4.
i.

is

Shem, Japhet and

Ham

109).

So

also the Asatir (IV, 14).

The story of Nimrod, which has

already been fully dealt

with above, is in complete agreement with the Asatir in the main features, especially in those details where Jo-

sephus amplifies the Biblical narrative. "He (Noah) prayed for the prosperity of
(Ant.
I. 6.

3. 142),

cf.

appoints

Shem King

his two sons," Asatir (IV, 33 34), where Noah giving him the preference in the

kingdom.
tenth from Noah (Ant. I. 6. 5. 148). The attached by Josephus that Abraham was the importance Samaritan practice down to this with the tenth, agrees

Abraham was

very day, so also in their genealogical Chain, where special attention is drawn to the seventh and tenth among
the Patriarchs.

Terah hating Chaldaea (Ant. I. 6. 5. 152). The Bible gives no reason for Terah leaving Chaldaea. Josephus says "he hates Chaldaea on account of his mourning for Haran." The Asatir gives the reason for this hatred: he had

69

been imprisoned by Kedar Laomer (Asatir VII, 12) and

by Abraham. "(Abraham was) the there is one God," (Ant. the same words in the
freed
it is,

first to
I. 7. i.

publish this notion that 155). This is not given in

Bible, although it is implied so; however, specifically mentioned in the Asatir that he

first before Nimrod (As. V, 27) and on before Pharaoh (As. VI, 23). "The Chaldaean and other people of Mesopotamia raised a tumult against him," (Ant. I. 7. I. 157). Nothing

proclaimed the faith

later

of this

is

found in the Bible.

It is

merely a paraphrase of

the definite statement in the Asatir, where it says that Nimrod was angered with him and threw him into the
fire (As.

V,

27).

"Skilful in celestial sciences" (Ant. I. 7. 2. 158) which Josephus mentions in the name of Berosus is another

proof that he did not use Hellenistic writings, and as for Berosus, the authenticity of his authorship is open to
great doubt.

Abraham's knowledge of astronomy, etc. has already been discussed. "The fame of his wife's beauty was greatly talked of"

(Ant. I. 8. i. 163). "The women saw Sarah and told their husbands of her beauty, who told the king," (As. VI, 13) The various incidents in Asatir Ch. VIII concerning Pharaoh and Sarah, the specific illness with which Pharaoh is
smitten, also Abraham discussing with the priest, see p. 33 It is at least surprising that Josephus should also have

been led into confusing the two incidents of Abraham's

experience in Egypt and that among the Philistines, in the way he describes it here. Although he mentions
still

afterwards also the incident of Abraham with Abimelech, he agrees in the former case with Pseudo-Eupolemos and

the Asatir.

What better proof is there that Josephus did not take his inspiration from the text of the Bible y but that he introduced into his narrative in the most uncritical

manner such a legendary combination of two

70

independent incidents ? The Asatir as well as Pseudo-Eupolemos offers direct parallels. Josephus may have taken it

from the same source as the

writer.

latter

who was

a Palestinian

"(Abraham) fell upon the Assyrians near Dan," (Ant.

10.
i.

I.

176).

Josephus describes this as a spring of the

Jordan, but here his geography seems to be wrong. He wishes to combine the name mentioned in the Bible with
the Agadic interpretation. In the Asatir "Dan" is not mentioned; but a full description is given of the place reached by Abraham, who comes to the mountains near

Kenaret (VII, 13), the lake Genesaret, which sources of the Jordan.

is

one of the

Josephus here gives two dates not found in the Bible. "On the fifth night he fell upon the Assyrians," and then "On the second day he drove them into (ibid 178)

Hoba." Josephus has evidently confused the meaning of the dates in the text. The "fifth" is either a corruption for the "first" night, i. e., the night of the Sunday, or he has
taken the same date as that found in the Asatir, "the fifth" meaning"Thursday," when Abraham returned victorious to
(As. VII, 17). "On the second day" is evidently nothing else but the "second" of the Asatir, meaning the

Salem

Monday (VII, 15). It must be remembered that these are dates of the week and not dates of the month. This is
an absolutely decisive proof of the close parallelism between the two, for these numbers could not have been invented independently of one another. On the other hand, Josephus here definitely differs from the Samaritans, by making Salem Jerusalem instead of Sichem (Ant.
I.

10. 2.

80).
10. 2. 181).
19),

"Whilst they were feasting," (Ant. I. agrees absolutely with the Asatir (VII, these events are found in the Bible.

This

while none of
the
it

"They

(the

children of Ishmael)

inhabited

all

country from Euphrates to the Red Sea, and called

71

Nabatene," (Ant. 1.12.4.221). This geographical interpretation by Josephus of Gen. XXV, 18 agrees in almost every detail with Asatir (VIII, 23) and shows the prominence
given to the Nebaim, after whom, according to Josephus, the whole country was called Nabaoth. This is quite different from the Samaritan Targum which follows the Biblical text.

Abraham

In the Asatir, the story now passes on rapidly from to Moses. The stories of Isaac, Jacob and the

children of Israel offered very little for legendary development. Josephus also keeps more closely to the text of the
Bible, without
ritans
tive.

much

legendary addition. With the Sama-

Moses

is

the hero and centre of the Biblical narra-

For his sake the world was created and many legends and wonders were connected with him even from before the

day of

his birth.

"The crown
I.

(of Egypt)
II. 9.
1
.

now being come

into another

202). family," (Ant. 8 that the kingdom passed to another family. Asatir (VIII, 14) not only gives the same interpretation of the

Here Josephus explains Exod.

text but, as usual,

is

more definite and precise in the details.

The

LXX

translates the verse

"And

there arose another

king," instead of "a new king," in the Hebrew text. The same tradition is also mentioned much later on in the

XIa, Erubim fol. 533. Departing from the brief account in the Bible of the birth of Moses, Josephus has written a romance full of wonderful details. The parallelism between his version and the later Hebrew legends, such as are found in the socalled Chronicles of Moses, the older version of which has been published by me in the Chronicles of Jerafrmeel, has been noted by various scholars, but Freudenthal in his "Hellenistische Studien" (p. i69ff.) has endeavoured to establish a close connection between the narrative of
Tr. Sotah
fol.

Josephus and the fabulous romance of Artapanos, as preserved by Eusebius. We are thus again brought face

72
to face with the different ancient Jewish-Hellenistic writings, and it is therefore necessary to establish the relat-

ion in which they stand to one another.

Artapanos, according to Freudenthal,

is

older than

Eupolemos, and belongs therefore at the latest to the middle or end of the third century B.C. Freudenthal has pointed out certain similarities in the story as told by Josephus and the romance of Artapanos. On minute examination, however,
it

will

be found that these similarities can be reduced

to very few and even Freudenthal (p. 170) was compelled to admit that between Josephus and Artapanos there

must have been some modified version by a Jewish writer. It much more plausible, however, to assume that Artapanos like other writers of his kind, used more ancient
is

Jewish material for the making up of his own fabulous story. Thus the similarity of some details between Josephus

and Artapanos should be traced to a more ancient source or to one accessible to both, of which each made use in his own way. Artapanos makes Moses, in fact, one of the gods of Egypt, Hermes-Thoth, and even the founder of the worship of Isis. Josephus shrinks with pious horror from such an idea to him Moses is the wonderful leader of the people,
;

chosen by

God

for that purpose.

parallelism between Josephus and ancient Hebrew writings concerning the birth of Moses is very much

The

closer, and yet some of the very specific details which characterise the narrative of Josephus are missing in the

Hebrew

versions.

If

we now

turn to the Asatir and to

the Samaritan traditions, and there are a number of writings in the Samaritan literature hitherto unknown, full
his

of legendary matter concerning the birth of Moses and further exploits, the parallelism is very striking. Going on now step by step, we find the following passage
in

Josephus (Ant.

II. 9. 2.

205):

"One

of those sacred scribes

who

are very sagacious

in foretelling future events truly, told the king, that

73
time there would be born a child to the who, if he were reared, would bring the Egyptian dominion low, and would raise the Israelites; that he would excel all men in virtue, and obtain a glory that would be remembered through all ages." We must remember that Josephus always prefers vagueness, whilst the Samaritans are much more definite

about

this

Israelites

in detail. Josephus speaks of a scribe, whilst in the Asatir (ch. VIII, 24ff.) not only do we learn who the scribe was,

that prophecy

but also what was the sight which induced him to make and to foretell to the king what would

happen. There he sees Amram and the honour paid to him, and he foretells the future in almost the same words as those used by Josephus (Ant. II. 9. 2. 207). In Josephus the king commands that the parents should be destroyed
with their children, but in the Asatir (VIII, 42), the women throw themselves (into the water) with their children.

There have

also

been preserved in the Samaritan

litera-

ture other traditions concerning the birth of Moses, which

go back to very high antiquity. They have been embodied

writings, referred to more fully later on, such as the poem called the Molad Moshe ascribed to
in

various

Abdalla
tury.

b.

Shalma,

who

lived about the fourteenth cen-

explains that he has derived his material from the tradition of the high priests. Another poem by

The author

him, containing similar traditions, forms part of the service for the Sabbath during the Tabernacle festival (Cowley, Samaritan Liturgy, p. 746).
part of the but adds a few Asatir,
first

The

poem

agrees in the

details;

main with the them that Amram amongst

approaches his wife only after an angel has appeared to him in a vision of the night. He is told that the child to
is one which will obtain glory and which will be remembered throughout the ages. The same is found in other Samaritan poems of the fourteenth century, and still more in the Arabic treatise of

be born

74

IshmaelRumihi(i537)> which is also called MoladMoshe. In all the details they agree with the Asatir that the scribe
:

through seeing Amram, recognizes that a child will be born from the loins of that man, who will bring destructPlti,

kingdom of Egypt and who will obtain glory and be "remembered throughout the ages." These very words used by Josephus are thus found not only in the
ion ot the

Asatir but in the whole cycle of Samaritan writings referring to Moses, and have almost become a stereotyped phrase. Already Markafr (of the second or third century C. E.)uses the same phrase, "May his name be remembered " This word must be translated 'throughfor glory leolam
l ' '
.

out the world" and not "for ever,"

and so

it

is

re-

peated in the various Samaritan writings to which reference will be made later on in the chapter on the Asatir

and the Samaritan

Ant.
II. 9. 5.

literature.

226 "(Moses) would not admit of her breast but turned away from it." The same tradition is also found in the Pitron and Molad and other books, and also
indicated in the Asatir (IX. 13) by the words only drink of the undefiled milk."

"He would

Ant.

II. 9. 6. 229.
is

Moses as the seventh generation from

Abraham

a distinct feature of Samaritan chronology. Examining now the rest of the story of Moses with the

Asatir and the Samaritan tradition,

we

find no trace in

the latter of the other incidents narrated by Josephus, such as the trampling upon the king's crown and his expedition
against the Ethiopians and his subsequent marriage. In the Jewish literature these incidents are fully developed,
for they are also
activity,

an outgrowth of the same exegetical which caused many legends to be invented in

order to explain various difficult passages in the text of the Bible. They are, no doubt, later developments, and even Josephus has not recorded them in full for he leaves
;

out one of the chief reasons for the legend that Moses, while a child, took off the crown of Pharaoh and trampled

75

upon
this

it,

and what

befell

him

afterwards.

The

origin of

legend is to be sought in an attempt to explain how it came about that Moses was heavy of tongue. The Jewish

legend goes on to say that when the scribe or sorcerer saw the incident, he advised Pharaoh to have the child killed,

but an angel assumed the form of another courtier and suggested that the child should be put to the test of placing
it two plates, one containing burning charcoal and the other sparkling gems. The angel then made the child stretch its hand out towards the coal und put it into its mouth and thus burn its lips. The story of the Ethiopian war is told to explain the passage in Numbers XII, i when Aaron and Miriam complain of Moses having married the Kushite wife. It would

before

say how old these legends were. They are of independent Artapanos and may be posterior to the time

be

difficult to

of the composition of the Asatir. It is also possible, that no Samaritan would introduce into his legendary lore

a story which so greatly affected the honour and glory of Moses, for whose sake the world had been created: he was the most perfect of men and a priest among the angels. He could not be described as having any blemish, either physical or moral, and thus nothing that could have detracted from his glory would have found acceptance
Samaritans. It is clear that Josephus could not even have seen Artapanos' writings, who like the Sibyl, made use of a Palestinian Midrash in a synchretistic manner and wove out of it a romance, which differs in almost every detail from those recorded by the Asatir, Josephus, and the entire Samaritan and Jewish literature. Josephus paraphrases "heavy of speech" by "man of no ability," probably for the same reason as the Samaritans

among the

(Ant. II. 12.

still

2. 271).

The comparison between

these various texts brings out

more clearly the fact that Josephus, on the whole, adheres more closely to the Hebrew text, and is in part a

76

and in part contains legendary additions But he shows at the same time a further stage in the development of that tendency which has its origin in the purely homiletic and Midrashic exegesis of the synagogue. The further the legends depart from the Hebrew text and assume an independent character, the later is the date
translation

of the compilation. Ant. III. 10. 5. 248, 249. Here Josephus seems to differentiate between the Feast of the Passover, which is cele4th ofNisan, and the Feast of Unleavened Bread, which, he says, "succeeds it" quite in accordance with Samaritan interpretation, which also differentiates be1

brated on the

tween the Passover and the Feast of Unleavened Bread, which succeeds the former, but is independent.* The story of Bileam is told by Josephus at very great length he not only repeats the narrative of the Bible but
.

enlarges upon it considerably, introducing into it many details of a legendary character, at the same time attempting to smoothe away difficulties found in the text of the
Bible. Not a few ofthese attempts are also found in the Asatir, where again the story of the Bible has been developed in a very extraordinary manner, owing to influences to which attention will be directed later on, but of these only a few of the most important points may be considered here. Ant. IV. 6. 2. 102; cf. Asatir X. 42, where the Midianites call upon Bileam to save them from Israel. Ant. IV. 6.2. 105 "willing and desirous to comply with their request," cf. Asatir X. 2, where the text is somewhat

obscure.

the destruction of Israel through the daughters of

The whole story of the stratagem of Bileam to encompass Moab,

* This explains a command of Hillel (Haggada, special service for Passover night) which hitherto has remained a mystery: to the effect that the Passover lamb must be eaten together with the unleavened bread and bitter herbs. It was meant to be a direct protest
against the Samaritan teaching and practice.

77

which

given so very fully in Josephus, is in its main incidents identical 'with the story in the Asatir, whereas in the Samaritan Arabic Book of Joshua the whole story of
is

Bileam and
is

all

told

much more

the incidents with the daughters of Moab fully. It agrees with the version of Jos-

ephus. This is of no mean importance, since Josephus also agrees with many other details contained in that version
to the text pubCh. Ill and IV, but still more in the other recension found in my MSS. The Arabic vers-

of the

Book of Joshua, not only according

by Joynbull,

lished

ion which dates at the latest from the eleventh or twelfth

and that Hebrew text draws its material almost verbatim from a version of the Asatir, which at that time was a little more expanded than our present text. But most of the passages agree literally with our text, and contain a few more details which are now missing in the Asatir, but which are found both in Josephus and in the Samaritan Arabic Book
century was
original,

made from a Hebrew

of Joshua.

The

Palestinian

Targum

to

Numb. XXIV,

14

also contains a very brief parallel to the advice given Bileam to Balak concerning the Midianite women.

by

It is noticeable that Josephus has a peculiar description of the death of Moses which reads almost like an epic

poem, and which is considered to be due to his own

skill in

literary

embellishing the simple narrative of the Bible. In the Asatir the death of Moses is just briefly touched

upon (Ch. XI,

8),

but in the Samaritan literature a des-

cription has been preserved which approximates very closely the version of Josephus. I have printed it on p. 303
this chronicle is uncertain,

Cod. No. 1168. The date of the composition of but it is, like all the Samaritan chronicles, a mixture of older and more recent material.

from

my

It contains also the Book of Joshua, to which this chapter forms an introduction, and it is found not only in the Arabic version of the Book of Joshua, but can.be traced

much farther back (see p. 1 78

79) This story, then, occurs

.

78
also in

my Cod. 876, a composition probably of the thirteenth

century, a in slightly more archaic form, inasmuch as angels are introduced accompanying Moses up the mount

and burying him. If we compare this epic description of the death of Moses with those in other pseudepigraphic writings, we shall find that it differs very considerably from the latter in description and detail. The Hebrew legends lay stress on Moses' ascent to heaven, whilst the tale found in the Assumption of Moses lacks practically all the characteristics of Josephus and of the Samaritan version of the "Death." It is similar to some extent to the Asatir itself, inasmuch as it also contains a prophecy of the events to

On the other hand, Pseudo-Philo keeps the balance between the two. In some sentences it agrees with the Samaritan description of the death of Moses, and it also contains a summary prophecy; but both belong to a later period. They have already been
follow after the death of Moses.

used for propagating certain eschatological views, and ideas of a very late date have been introduced into the prophecy of Moses. But the version published here can be traced still further back, since it occurs in almost every detail in the last book of Markah, "The Book of Wonders." The author lived in the second or third century. The tradition has thus

been most faithfully preserved, and Markah on his part shows his indebtedness to an older source probably to a more extended form of the Asatir for he shows undoubted acquaintance with the whole book, and quotes the characteristic sentence with which God adresses Moses, announcing to him that the day of his death has arrived. This proves the contention that the Samaritan chronicles,

though compiled at a later age, contain much material that is very old and reliable. They invent nothing. Further parallels to Samaritan traditions occur in various parts of Josephus' description of the Biblical period from

79
the Creation to the death of Moses. Besides those already is, e. g. Moses' allocution at the

'

referred to above, there

account of the revelation on Mount Sinai (Ant. III. 5. 3. 86 87). This passage finds a complete parallel in Brit. Mus. Orient. 5481 where all the Patriarchs are mentioned from Adam onwards, and introduced with the formula, "He who saved Noah from the Flood, etc. He who

There is a late parallel in the Jewish Liturgy in on the Day of Atonement: "He who answered," poem (Gaster, Sephardic Prayer Book, Day of Atonement Vol. III. p. 12). But more specific, as has been pointed out, is the parallelism between Josephus and the Samaritan Book of Joshua, published by me. These numerous coincidences cannot be simply fortsaved
the
uitous. Josephus invented

"

them

as

little

as did the author

of the Asatir or the authors of other writings such as the Palestinian Targum or .Samaritan texts. Nor is it likely
to

assume that the one borrowed

As already suggested

directly from the other. before, the Asatir is older by at least

two centuries than Josephus, and Josephus would be the last to borrow anything direct from the. hated Samaritans. They point to an older source common to both from which they have drawn their material, which was the result
of the Midrashic Agadic interpretation of the Pentateuch which flourished throughout Palestine, in all probability in the North as well as in the South. It was the common property of Jews and Samaritans alike. This is why some of the incidents referred to are found scattered throughout
the various writings of a later age. The unexpected result of this investigation
to place Antiquities, far
is

Josephus' activity in a

new

light.

The

from being a somewhat enlarged recount of the Pentateuch, resting, as has hitherto been assumed, exclusively on the Hebrew text, is nothing else but an enlarged Targum in Greek of the Pentateuch, drawing its information from Aramaic paraphrases and collections

8o
of Biblical legends. Of these the Asatir is a Samaritan representative, thus far the oldest hitherto available. It

has

still

retained the primitive Midrashic character.

It

consists of the legendary matter only, and is not yet woven into a running commentary accompanying the Hebrew
text.

secondary stage of development,

already reached this but in Josephus we have an independent work in which the author no long-

The

Palestinian

Targum has

er follows the original scrupulously word for word and verse for verse. It is a consecutive narrative of the Biblical

story in which facts and legends have blended.

been

skilfully

THE PALESTINIAN TARGUM.

basic principle laid down at the beginning of this investigation that the Midrashic interpretation which
clings to the text of the Bible is older than any such Midrashic commentary which departs from it, is further corroborated by the comparison between the Asatir and the Palestinian Targum. Here we have a complete translation of the text, following it word for word; but at the same time a large amount of legendary matter and legal interpretation of the prescriptions found in the text has been added. It is all kept within a comparatively limited compass; the language is purely Palestinian, but like other works of a similar kind it has suffered greatly by changes and interpolations which have been freely introduced

The

any such book which serves a popular purpose. It is of -an educational and at the same time of a polemical character, inasmuch as the author eliminates practically every other
into

interpretation of the text but the purely Jewish. In

this

its

legal interpretations Targum traditions Zunz * who has studied this Targum, recognizes
.

represents very old

* Die gottesdienstlichen Vortrage der Juden. 2nd

.a.

ed.

Frankfurt

M.

1892. p. 76 ff.

8i that in spite of the many alterations and modifications to which it has been subjected, the author has retained

some very ancient elements, and

that in addition to

its

being a free paraphrase, the author has also introduced a mass of legendary matter not of his own invention, for

which

parallels can also be found in later literature. Yet in spite of it, Zunz assigns the book in its present form to

the middle of the seventh century. This view rests on a misconception of the character of this anonymous literat-

due to late interpolations in that MS. from which our text has been printed; his argument that the name
ure. It
is

of Constantine
ern

e. Constantinople) itself not a very mod(i. mentioned, and that other similar changes of geographical and personal names appear, cannot be

name

is

taken very seriously. Geiger, however,

who had

a keener

insight into the spiritual forces and sectarian movements at a very early period, emphatically declares in his "Urschrift," for the very

asserts that a large

high antiquity of this Targum. He mass of extremely ancient material

has been preserved in this

Targum

(ibid. p. 165).

Fran-

kel (Einfluss, p. 3'ff.), when studying the influence of the Palestinian exegesis on Hellenistic interpretation of the
Bible, takes it for granted that such Midrashic or rather Targumistic activity had already existed in Palestine during the early Hellenistic period, and was anterior to the Greek translation of the LXX. He thus clearly assumes the existence of such a Targum in a written form, as otherwise it could not exercise any influence upon a

Greek-speaking and -writing author.

impossible to accept

It is therefore utterly

a late

date for the

Palestinian

Targum.
antiquity of the that the fact already at the Targum, beginning of the second century C. E. it was looked upon with serious misgivings by the leading Jewish authorities.
is

There

now another proof for the high

in

Palestinian

So much
Asatir.

so, that

another

Targum was then

prepared,
Q

82

which received the official sanction of R. Akiba and his school, and which has hence ever since been regularly
associated with the

Hebrew text. The number of Biblical MS S. which contain the Hebrew with the Targum known as
is

that of Onkelos

overwhelming, whilst the

MSS. hitherto

discovered of the complete and fragmentary Palestinian

scarcely exceed six in number, some consisting a of few leaves; in fact the existing text was only printed for the first time in Venice in 1591 from an unique

Targum

MS. and the fragmentary recension which appeared

in the

before

Rabbinic Bible, Venice 1517, also from another

unique MS.
of the matter.

The reason for this thorough revision goes to the very root Akiba was engaged in preparing with the

assistance of his pupil Aquilas a revised Greek translation of the Pentateuch. It was not directed, as hitherto assumed,

LXX, which by that time had already been greatly corrupted but it was intended also to counteract the influence of the Greek Samaritan translation: it was
only against the
;

to discredit, as far as possible, any legal interpretation of the text other than the one sanctioned by his school. It was to

embody the new

principle of exegesis

which was evolved in

accordance with the doctrine of the synagogue. Every admixture of Agadic orMidrashic element, and still more of seems to have agreed such translations in which the

LXX

with the Samaritan, had to be entirely erased. Akiba and his school were then guided by the same principles in
practically eliminating from the service also the popular Aramaic paraphrase, which in its Midrashic portions lays itself open to misinterpretations, and in some instances, seems to favour older and independent interpretations now discarded by that school. Here we have, as Geiger
(op. cit p. 163 ff.) has also pointed out the reason for so thorough a revision of the older Targum, which was then

replaced by quite new texts intended to serve the interests of the synagogue, no longer open to misinterpretation or

capable of being used by Samaritans and other sectarians in their polemics against the Jews. The Samaritans, or as they were then called, the Kutheans, loomed largely at
that time before the eyes of the Jews, who were preparing for the great fight of liberation, in which the Samaritans took

an attitude by no means friendly to them. Thus we have on the one side LXX, Greek-Samaritan, and possibly Greek paraphrastic commentaries reflected in the Hellenistic literature and in Josephus, and on the other side Aquilas, Theodotion and others who follow the same principles of literary exegesis then the Midrashic Targum, Hebrew and possibly Samaritan such as the Asatir on the one hand, and on the other, the Targum of Onkelos, in which scarcely a trace of the Midrash has been retained, and the interpretation of the text is as literal as possible and quite in harmony with the legal exegesis of the school of Akiba. There was no intention of suppressing the legends which had grown out of the text in the course of centuries they had become the common property of the people, and they flourished as independent Midrashim, Agadoth and Maasiyot, to an even larger extent than before; and these are the sources of the whole literature of Apocrypha and Pseudepigrapha. These were now no longer considered as direct commentaries to the text of the Bible. They became
;

the homilies delivered in the synagogues in connection with the reading of the Law. The preacher took his text from

a verse of the Bible and then developed the subject freely so as to satisfy the popular demand. Thus arose the large collections known as the Rabboth (Collectio Maxima) and
the Pesiktot, i. e. homilies for selected days and occasions. At that time there was no longer any need for such a

comparatively simple Targum, and that is probably one of the reasons why it was almost lost. Add to this the peculiar
Palestinian dialect of the Aramaic in which it was written, and we see why it remained circumscribed in its circulation, and shared the fate of the Palestinian Talmud, which also

6*

was

also almost forgotten

and preserved
is

in

one single

incomplete MS. The language

as the Samaritan.

practically the

same

Far, therefore, from being a late composition, this Palestinian Targum must rank as the oldest of its kind and be placed either as a contemporary

of Josephus or even of a somewhat earlier date. This conclusion is borne out by the fact that we find in the Palestinian Targum traces of pre-Massoretic readings agreeing and the Samaritan, such as the addition in with the

LXX

IV v. 8, and many other examples. Still more when comparing the Palestinian Targum with the Asatir. The agreement between these two Midrashim of the Pentateuch is very close indeed. The notes to
Genesis Ch.
is this

the fact

the translation of the Asatir will give ample evidence of the thorough parallelism which runs through both it extends
;

to

agreeing in the main, they differ so completely from one another as to prove their mutual independence. They both go back, no doubt, to older sources common to both and they are both
details,

many minute

and

yet, whilst

expressions of that Midrashic Palestinian exegesis which must have flourished in the country and developed in the

vernacular Aramaic
Palestine.

and

the

common to all the inhabitants of Of the numerous parallels between the Asatir Palestinian Targum, a few may be cited here.
2.

Twins born with Cain and Abel. Gen. IV,

I.

Asatir

3-

Date and Place of Sacrifice. Gen. IV.

Asatir
Different
I.

and VIII.
Gen. VIII.

20.

7.

Name
I.

of Mountain for Ark.

4.

Asatir IV.

Abraham and Nimrod. XI.

28 5. Asatir V.

6 ff. Death

of Haran. Gen. XI. 28. Asatir V. 28.

Moses Legend. Asatir VIII.

birth of Moses.) Exod.
birth.
I.

24ff.;
15.

Two

(Wizard foretelling magicians foretell

Daughter of Pharaoh healed.

Ch. IX.
9.

Exod.

II.

5.

Pitron.

Three supreme mornings; four supreme nights Exod.

XIII. 42. Asatir IX. 35 ff. Miracles of Pinedas Numb. XXV. 8. Asatir X. 33. Death of Bileam Numb. XXI. 8. Asatir X. 47.
Bileam's evil advice about the daughters of Numb. XXIV. 14. Asatir X. i8ff.

Moab.
I.

Bileam=Laban. Numb. XXII.

Interpretation
p.

5.

Asatir
(see

XL

of Bileam

prophecies

later

on

8890).
(see later

Moses Redivivus

on

p.

97

98).

Besides these agreements there are some points which require fuller treatment.
First special attention
is

paid to the institution of

I.

the Calendar.

It is traced

back to Genesis,
:

14.

It is

here set forth fully and runs as follows

".
. .
.

and let them be for signs and for festival and for the numbering by them the account of days, and for the sanctifying of the beginning of months, and for the beginning of years, the passing away of months, and the passing away of years, the revolutions of the sun, the birth of the moon, and the revolvings (of
times,

seasons)."
It is

in all

thereby made clear, that the institution of the Calendar its details dates from the fourth day of Creation, a

point of view with which the Samaritans fully agree. But they add that this knowledge of calculating and fixing the Calendar was revealed to Adam, and thus the counting

To

of years found in the Biblical record starts with Adam. them, the Creation of the world took place in Nisan,

which was the older view among the Jews, against which Palestinian Targum, Gen. VI I. n declares that the Creation of the world began in the month of Tishri. It will be seen later on when discussing the chronology of the Asatir, what far-reaching importance has been attached to the

86

Calendar so that it even became a line of cleavage between Jews and Samaritans (referred to above). We find further in the Palestinian Targum to Deut. Ch. XXXIV, v. 2 ff. a vision seen by Moses from the top of Mount Nebo, in which the future events from the time of Joshua to the final victory over the armies of Gog and Magog and over Armilos, in which the Jews are helped by the angel Michael, are summarily described. It differs from the more vague eschatological interpretation which turns round the
prophecies of Bileam, in so far as some of the chief judges and kings are mentioned here by name. This prophecy
represents an historical sketch which can easily be verified from the subsequent events, up to a certain point. It loses itself in the indefinite description of the wars of Gog, etc.
Slightly different, but not in

any

essential

is

the parallel

recension in the old Tanaitic commentary to Deuteronomy (second or third century) which goes under the name of
Sifre (Piska 357).
affinity

On many

occasion there

is

a strong

between the Sifre and the Palestinian Targum.

The

Asatir then finishes also with the Prophecy (XI, 20 ff.) which has the same aim, viz- to reveal the future;
is

here also that future

unmistakably described by a

series of events in a more precise historical sequence from the death of Moses to a final era of general

happiness.

The

chief figures

of Jewish history are

all

mentioned one after the other the names being veiled by cryptograms and yet sufficiently clear to recognize in them the names of the judges and kings, the building and destruction of the temples, and the exiles and returns according to Samaritan tradition. Ezra is also mentioned (Asatir XI,
36, 37). After this a

vague allusion to the time of trouble and ultimate success is appended. It is much simpler and more systematically arranged than in the Palestinian Targum, and it is a bitter pronouncement of hatred and invective against the Jews. In principle the two prophecies
run parallel, but each sect uses the occasion according to
its

87

own

religious

standpoint.

If

we then compare

these

prophecies with those found in the apocalyptic literature such as the Assumption of Moses (Ch. II, I ff.), the prophecy in the Book of Enoch (Ch. LXXXIIIff.) with its allegorical

and symbolical

figures,

the introduction to the

i8ff.) and the prophecy of Pseudo-Philo (Ch. XIX ff.), we can easily recognise that these have entirely departed from the ancient form. These prophecies have been made to subserve a totally different

Book of

Jubilees (Ch. XXIII,

purpose: they are more or less made to point a lesson depicting current events to contemporaries, and the ancient
Biblical history

the

new

becomes a mere shadowy background for picture which is now drawn. Thus the Asatir

stands at the beginning of that series of prophecies ascribed to Moses.

I

now pass on to the

I

consideration of the relation of the

last portion of the Asatir, the

Oracle of Ch. XII to the have briefly referred to it before, Targum. where I pointed out the parallelism between this oracle and the cycle of the Tiburtine, Methodius, etc. This oracle refers to the events which are to happen at the End of Days. We are dealing here with that period which was afterwards known as the Messianic age. True, there is no eschatology, no mention of the Day of Judgment or Resurrection; only the prophecy that a man chosen by God will return, who is to inaugurate an era of happiness and prosperity. It is unquestionably the most primitive form and represents the Messianic idea in its embryonic state. How far-reaching that idea has been need not be emphasPalestinian
ized here.
ation,
It is written large in the

pages of human

civiliz-

and it is not my desire to dwell upon it at any length. It would lead me too far away from the immediate object of this research. But it is of no mean importance to be able to trace it back to its obscure beginnings. It is again
in the light of the Midrashic exegesis of the Bible that one may be able to detect the Pentateuchal source. The

foundations of this belief are not to be sought in the writings of the prophets but must have had their origin in some

words or allusions in the Pentateuch otherwise it could not have been taken up by the Samaritans and have taken there
;

such deep roots as

all

it

has done.

careful examination of

the dates available leads to the surprising result that the ultimate sources in the Pentateuch are the prophecies of Bileam, and that a special importance has been att-

ached to Bileam's personality and activity. It has been mentioned before that both in the Asatir (X. i) and in the Palestinian Targum (Numb. XXII, 5) he is identified with Laban. The significance of this identification will soon become manifest.

From very ancient times the figure and prophecies of Bileam have exercised a deep influence upon Israel.
References to him occur in many passages of the Bible, such as Deut. XXIII. 5; Josh. XXIV. 9; Mic.VI. 5 Nehem. XIII. 2; furthermore in the New Testament: 2 Peter II. 15;
;

Jude XI. Revel.

II.

14.

Quotations from his prophecies

(Numb. XXIV.

17) are repeated

by Jeremiah (XLVIII.

45/6) and others; and finally a passage in Daniel XI. 30, where Numb. XXI V. 24 is quoted with the same meaning as
it by Bileam, shows the continued preservation of Bileam and his prophecies in the memory of the people. He becomes the typical antagonist of Israel and he works constantly for its destruction. Jews and Samaritans

given to

also in the detestation of his person

agree to read the future in his prophecies, but they agree and his works. kind

of saga has been formed round him and, as will be seen, he assumes a most unexpected form in their religious traditions.

In the Oracle

influence and here the Palestinian

we can now trace some of Targum in its two

that
rec-

ensions

(A and B)
17.
is

will

prove of special importance.

Numb. XXIV.
but not near"

him but not now, I behold him commented upon it as follows (A) "that
"I see

there will reign a mighty king from the house of Jacob,

89

and there will be exalted the Messiah and a mighty rod from Israel, and he will kill the rulers of the Moabites and bring to nought all the children of Seth yea, as well as the hosts of Gog that are in array to do battle against Israel and all their carcases shall fall before him (the
Messiah)." (B) "I see him but not now, I behold him but he is not nigh. king will arise in the future from the house of

Jacob, a deliverer and ruler from the house of Israel, who will slay the strong ones of the Moabites and will annihilate

and destroy the peoples of the East." The same interpretation of the verse is found

also in

Onkelos who translates: "... there will arise a king from Jacob and there will be exalted the Messiah (i. e. the anointed, the Christos) of .Israel and he will slay the mighty of Moab and he will rule over all men."

Numb. XXIV. 1 8. (A) "And there will be driven out the Edomites and there will be driven out the sons of
Gabala from before
Israel their foes,

and

Israel will

be

strengthened with their riches and inherit them." (B) "And the portion of his inheritance will be the mountain of Gabala of their enemies, and Israel will be
strong with a mighty host."
v. 19.

A) "And a prince

of the house of Jacob will arise

and destroy and consume the remnant that have escaped from (Constantina) the guilty city and will lay waste and ruin the rebellious city,
even Kaisarin, the strong city of the Gentiles." B) "A king will arise from the house of Jacob who will destroy the remnant of the wicked city."
This is thus far the oldest application of the words of Bileam to the idea of a future ruler who will arise from Jacob and Israel. It may be noted in passing the astrological lore has not yet been developed, nay, a different meaning altogether is given to it in the Asatir X. 45

90

by the "star" being applied to Pinehas. The Messianic import of the whole prophecy has been developed still more in some later Samaritan treatises, like that of El Doweik and others. In the Jewish tradition the Messiah
is actually compared with the star, but the rise of a star does not signalize his birth. Akiba applied this prophecy to Bar Kochba, not at his birth, but after his valiant

deeds (T. J.Taanith IV, 5). At a later stage in the Midrash, however, the birth of Abraham is signalised by such a * rising of a star, and similarly at the birth of Jesus.
;

The Messianic
deduced from
all

this

expectation of the ruler, however, was prophecy of Bileam. Here we have

the elements necessary for the elucidation of the last portion of the Asatir. So important did these passages

appear to the author of the Oracle that in one or two instances he preserved even the Hebrew words of the original, thus leaving no doubt of the connection between this Oracle and the words of Bileam in the Bible. In the Oracle nothing else is evidently expected than first, some trouble with Gog, some invasion on his part, and then some serious wars, which are here described (XII, 21) with the very words of Numb. XXIV, 18, whilst Gog appears

Targum to ibid v. 17. The mention of Gog now is of special importance. Whence did the author of the Asatir obtain a knowledge of the name of Gog, considering that that name never occurs
and it is well-known that the range in the Pentateuch of the knowledge of the Samaritans never went beyond that of the Pentateuch ? Still more surprising is it then
to find

also in the

Gog

here in connection with troubles of the end

of time. But a careful examination of the Samaritan recension of the Pentateuch will solve the mystery. first turn now to another prophecy of Bileam:

We

must

Numb.

XXIV.
*
v.

7.

Here the Samaritan reads Gog instead of Agag

II. p.

Wiener, Realworterbuch
T. Vol.
I

524; Strack
p. 76-77.

and

Billerbeck,

Kommentar N.

(Mathaus),

91
in the

M. T. This reading

LXX,

corroborated by that of the which has also replaced Agag by Gog, and by the
is

way it is inserted under the form of Gog by the LXX, Numb. XXIV, 23 and it may thus help to explain the use which has been made of it by the prophet Ezekiel.*
;

Frankel (Einfluss p. i82ff.) has rightly drawn attention to this interpretation in the LXX, in which he recognises the
effect of Messianic anticipations

connected with the pro-

phecy of Bileam. This form of Messianic hope in the

LXX,

as well as in the Asatir, represents unquestionably the oldest phase of that belief, for it clings closely still to the text.

This

is

measured according

the only standard by which Biblical legends can be to age and origin. Frankel and those

who

followed him, being under the impression that the

LXX was of Egyptian origin, believed this Messianic interpretation of the Biblical text to have been adopted and developed in Palestine at a much later time subsequent to

the whole apocryphal literature is an to the existence of such beliefs in a testimony eloquent time in Palestine. The Samaritans also very early

the

LXX. But

cherished such beliefs in very early times. They expected the advent of a Messiah or a Taheb, as did the Jews,

and the Samaritan woman meeting Jesus speaks plainly

this expectation of a Messiah (John IV, 25). And they also derived this belief from the same passages in the prophecy of Bileam. Among the latest to testify to this

of

interpretation, which runs through the whole Samaritan literature (Merx, Taheb), I quote the letter of the High Priest to Huntingdon in 1671 ed. Schnurrer, Eichhorn Rep-

ertorium, IX, 1781, p. 27 and de Sacy, Notices et Extraits, p. ipSff), who refers to the coming Messiah as the one predicted by this prophecy. But his coming is to be

preceded by troubles and wars, from which Israel will issue victoriously. These wars and troubles are derived
It is significant in this connection that Gog eschatological sense in the rendering of the

is

LXX

introduced in an of Amos VII, 2.

92

from similar prophecies, in the first place, in the above mentioned reference to Gog, which as Frankel has pointed out, was brought here into close connection with
the Messianic expectations. the Samaritan recension of the Asatir. This
is

Gog

appears here both in

7

Numbers XXIV.

and

in

not the place to discuss the possibility of the prophet Ezekiel having also read in his Pentateuch Gog instead of Agag. It belongs to the wider problem

concerning the background of the prophecies of Ezekiel. Gog together with Magog already appears in the Sibylline Oracles III. 319 as the adversary to be annihilated before the Messianic age.* The description differs
considerably from that given in Ezekiel XXXVIII and although the origin of this portion of the Sibyl

XXXIX

is

back to Ezekiel. These ideas have been greatly developed and exaggerated in the pseudepigraphic literature and worked into the Antichrist legends, to which reference will presently be made.
to be traced

In the Asatir, there

the Palestinian

is still

another close parallelism with

mention of "Gabala" in where the destruction of Gabala is anticipated. This is exactly the same name which occurs in

Targum

in the

Ch. XII

v. 21,

the Palestinian Targum as the translation of the Hebrew "Seir" (Numb. XXIV. 18). The subjugation of Edom and the occupation or destruction of Mount Gabala will be the

outstanding signs of Israel's doing valiantly, as foretold by Bileam in that verse. Round this Gabala a whole
literature has

grown up,** but few have recognized

its

importance Age. This interpretation and translation of "Seir" as "Gabala" is constant in the Samaritan Targum, with the one exception of this passage, where the Samaritan Targum substitutes "Esau," as is found also in the LXX.
* V.

for these oracles connected with the Messianic

**

Josephus Antiq.

full parallel literature of Messianic woes, Bate, Sib. Or. ad loc. II. 1.2.6. Gabalitis part of Idumea. This form

agrees absolutely with the Samaritan form in Asatir.

93

This proves that the Asatir represents an older text than the present Samaritan Targum. The destruction of Gabala was one of the premonitory signs of the Advent of the Messiah. It recurs in the Talmud as one of the oldest
traditions.

R. Gamaliel

II (first half of

second century)

is

reported to have said "that before the of David Galilee will be deserted,
. . .

Advent of the son Gabala destroyed and the men of Gaulan will wander from town to town." This tradition was handed down in numerous variations

with

many additions giving a full description of a complete

cruelty.*

state of demoralisation, of poverty or infamy, shamelessness

and

From

the above investigation,

it

is

now

clear

that

Age and of the preceding have their origin exclusively and woe of trouble periods on the soil of Palestine, and flow directly from the Agadic
the stories of the Messianic
interpretation of the prophecies of Bileam. The course of the Messianic troubles and woes is thus traced here

Gog, whose enmity against Israel is like that of Balak, the king of the Moabites, who, according to Numb. XXIV, 17 will be the first to suffer by the ondirectly to

slaught of Israel. It was natural at once to connect these

* This prophecy of R. Gameliel II of the destruction of Gabala, etc., is reported by R. Jehudah with further additional details in T. B. Sanhedrin gja., where other signs premonitory to the advent of the son of David are given, full of awe-inspiring details. Slightly different is the recension in Derech Eres Zutta ch. 10, by R. Simeon and again differing slightly in Midrash to Esther ch. 2. v. 13. Much fuller is the version put into the mouth of Eliezerof Mosininthe Mishna Sotah IX. 15. Wagenseil, Sotah, Altdorf 1674, p. 973, translates this passage differently and he refers to Pugio Fidei of RayGaulan,

mundus Martinus II. 37, c. 16, who has a different reading. The Jewish literature on these woes of the Messiah is best given by Hamburger, Realenzyklopaedie f. Bibel und Talmud, II, Leipzig 1883, p. 735 ff. W. Bacher, Agadah der Tannaiten, Leipzig 1884, Vol. I,
p. 97; Schiirer, Gesch. d. Jud. Volkes, etc., II, Leipzig 1886, p. 44off.;

Huhn, Die Messianischen Weissagungen des

Volks,

Israelitisch-Judischen

Freiburg 1899; Weber, Jiidische Theologie, Leipzig 1897, p. 374ff. and finally Charles, Eschatology, London 1899, who has dealt exhaustively with the pseudepigraphic and Christian literature.

94
Messianic wars with Bileam, the false prophet and archenemy of Israel. He is supposed to lead the hostile army and he is the enemy of the Messiah. The Greek translation of the

name of Bileam is 'Epe[/.7]X<xo<; in accordance with the ancient Jewish interpretation already found in the Palestinian Targum. Numb. XXII. 5, where Bileam's name is explained as "Bal' + 'am;" i. e. "the one who is destined

to destroy the nation," (so also in Talmud Sanhedrin 105 b). This gives us a final solution of a problem which has

the

hitherto baffled the scholars in their endeavour to explain name "Armilos." It has nothing to do with "Romulus,"

but

simply the above-mentioned Greek translation of "Bileam" who, as I have endeavoured to show, is the sinister
is

prototype of the Arch-enemy of Israel, the antagonist of the Messiah. "Armilos" occurs in the Targum to Isaiah

XI. 4, ascribed to Jonathan, first century, in connection with the Messianic interpretation of that chapter, and in
the Palestinian

Targum

Deut.

XXXIV,
name

3,

as the

enemy

who
the

at the

end of days

will incite the nations against will

Israel

and against the Messiah, who

*

be defeated by

occurs already in the of without further any Targum Jonathan explanation justifies the assumption that the name as well as the character
latter.

The

fact that this

of Armilos was already then widely known, and the people at once understood the whole implication which that name

The idea that it is .an interpolation is not likely to prove correct, since it occurs in the old Codex Reuchlinianus under the form Armalogon as in the Palestinian
carried.

Targum in the Editio Princeps (Venice 1517). I must, however, state that in some of the MSS. hailing from Yemen
this

word

is

missing. It

is

very likely that

it

has dropped

* After writing this I find that Prof. Graetz had suggested the Bileam with Eremilaos (Levy s. v. Armilos) but has drawn no further conclusion and made no attempt to explain this identification, nor has anyone followed up this clue. My conjecture, howidentification of
ever, of this identification is thereby corroborated.

95
out in a country where the reference to Armilos had lost its meaning, though not so in the West, where the word was
still

pregnant with deep significance. It recurs in all the legends connected with the Messiah, such as the Nistaroth of R. Simeon ben Yochai, Tefillath R. Simeon b. Yochai, Pirke

Elijahu, or Pirke Mashiah, and in the Sefer Zerubabel, the latter in all probability the oldest and one which stands in some relation with Ezra IV. "Armilos" is also found in

the Midrash Vayosha which, by the way, is a Midrash on the lesson of the seventh day of Passover, the Song of Moses (Ex. XIV), whilst the chapter of Isaiah in

which the name of Armilos occurs,

the prophets for the

is

the lesson from

same day.

Hence probably the

Armilos legend in this Midrash; there is no better proof for the high antiquity of Armilos in the Targum, as otherwise no such name would have occurred on that
occasion. *

The recognition of the identity of Armilos and Bileam was

only possible after the foregoing investigation concerning the character with which Bileam had been invested in the
course of time, when from a mere soothsayer hired for the purpose of cursing Israel, he had developed into the type
It is not a mere coincidence and Armilos are regularly called "the wicked ones." There occurs now in the Haggada (the Passover service) a peculiar sentence which seems straightforward, but which in the light of this comparison assumes

of arch-heretic and arch-enemy.

that both Bileam

a deeper meaning. Laban

is

mentioned there as the arch-

enemy who wants

is

to be found

to destroy the whole nation. No reason in the text of the Bible; but this reference

may find a satisfactory solution if under the enigmatic name

of Bileam, with whom he is identified by the legend, and so stands throughout the ages as the arch-enemy of the Jews, and of their

of

Laban the people were reminded

* Fuller
p.
1 1

literature

Ginzburg, Jewish Encyclopaedia Vol.

II,.

8,

s.

v.

Armilos.

96
Messianic hopes; the latter which are intimately bound up with the Passover festival. Thus the Armilos-Bileam Legend prepares the ground for the monstrous figure of the Antichrist; for just as he
is

to the

Jews the enemy of

their Messiah, so does

he be-

come

in the eyes of the Christians first the source

and

instigator of the anti-Christian heresy, and then he is the Antichrist himself. Moreover, in a Jewish legend, Bileam
identified with Jesus, the latter being considered as a false Messiah, just as the Antichrist is the false Christian
is

Messiah who claims to be the true one. Therefore in the N. T. times the apostles after the appearance of Christ stigmatised the claims of the sect of the followers of Bileam as preposterous and blasphemous. Later Christian writers easily enlarged upon that theme and thus the grotesque figure of the Antichrist as he appeared in the legends of later ages slowly took form. That the origin of the Antichrist Legend is an offspring of the Bileam legend is, as I believe, now fully substantiated. This result runs

and others.*

counter to the hypothetical solution attempted by Bousset One may hazard a conjecture that the
Beliar (Sib. Oracles III, 64: v. Bate. Sib. Or. Lit. ad loc.)

be no one else than Bileam, whose name has been travestied to "Beliar" meaning "Evil Tempter" and "Wicked Sorcerer," although by some commentators he is identified with Simon Magus, Acts VIII. 9; but the description of that Simon fits entirely that

may

of Bileam.

The name appears

also

in

the Ascensio

* Bousset, The Antichrist, trans. Keane London 1896, p. 12 iff., who has collected a rich parallel literature from the Sibylline Oracles has been able to trace the Antichrist Legend of Methodius as far back as the writings of Ephrem Syrus of Nisibis (died 373) and. to Jerome
Bousset seems to have overlooked the Talmentioned by others, but not in this connection. In consequence he has been led astray in his conclusions as to the origin of the Antichrist legend. Hiihn has already disposed of his attempted identification of these troubles with the ancient Babylonian Tiamat or Dragon legend.
in Palestine (died 420).

mudic and Agadic

literature although

97
Jesaiae

Testament of the XII Patriarchs (see Index II in Charles' edition, London, 1908). I have discovered that this name is used by the Samaritans for
I. 8,

and

in the

the designation of the Evil

cit.

One who tempted Eve.

Bousset(loc. that "the one premonitory sign which recurs in nearly all the sources" is the fall of Rome. This contrasts curiously with

p. I23ff.) raises the very interesting point

the favourable disposition towards Rome displayed by the Fathers of the Church. Bousset cannot find sufficient

Whilst

explanation, but our text now gives this explanation. Gog is taken to represent the Greek Empire, after

whose destruction the Messiah will come, Edom and the people of Gabala are mentioned in the Palestinian Targum as those with whom the war will have to be fought and with whose fall the victory of Israel will be complete. The LXX and Samaritan Hebrew, as already remarked, substitute "Esau" for "Seir." Now Esau and Edom were the old enemies of Israel. So we have here the
ultimate source of the belief that the
fall

of Rome,

i.

e.

Edom

and Esau, must precede the fulfilment of the last words of Bileam's prophecy, Numb. XXIV. 19, which has been
retained in the original Hebrew in the Asatir. The picture of these eschatological events is rounded off
22). To this a close parallel is again found in the Palestinian Targum XXXIII. 21, which reads as follows: "... For there was a place (B. a place for a sepulchre) a place laid out with precious stones and pearls, where Moses the prophet (and scribe of Israel) was hidden (B. buried) who as he went in and out at the head of the people in this world, will go in and out in the world that cometh; because he wrought

by the Oracle (XII.

righteousness before the Lord and taught the orders of the judgments to the house of Israel his people." The two Targumim are practically identical, with the slight and Moses is yet not insignificant difference that in version

described as hidden, whilst in

Asatii.

B he is buried. Here we have

7

98
a complete parallel to the Samaritan doctrine of Moses
Redivivus, he who will return at the end of days and go in and out at the head of the people. This doctrine differs
entirely from the Jewish conception of the life and death of Moses and could only have been retained in the Palestinian Targum as the remnant of a very ancient legend

when

the Davidic origin of the Messiah had not yet taken in the consciousness of the people, or at any rate root deep had not yet met with universal acceptance. find that

We

strange doctrine already modified in the parallel passage of the Sifre ad loc., since it did not seem to agree any

longer with current ideas.*

No room is left for doubt in the Asatir that Moses is meant. Stanza 24 of the Oracle, which follows, distinctly states that he will come and bring in his hand the
Rod
of Miracles, i. e., the wonder-working Rod of Moses. This is the sign of the genuine Messiah as already mentioned before on p. 55 56, which the Jews will ask of him who comes to them and demands their rec-

the Palestinian
coincidence, as
is

ognition. This close parallelism between the Asatir and Targum cannot be the result of mere

it affects fundamental principles, and there no apparent reason why such identical legendary interpretations should be deduced from the simple text of the

Bible. All this points again to the fact that the Palestinian Targum and the Asatir have drawn from older sources

common
in

to both,

i.

e.

Palestine.

Yet,

the Midrashic exegesis of the Bible each one has used that midrashic the the

material in his

own way, independent of the other. Attention may now be drawn to another survival of Bileam legend in the Asatir; for at the time when
was

Asatir

composed Bileam was already regarded the Samaritans as the chief sorcerer and wizard, the by one who possessed magic powers; for we find in the
* Ed. Friedmann, Vienna 1864, par. 355, f. 147 b; see also T. B. Sotah
14
a.

f.

99
prophecy one of the

men

described as "he

who

will use

the witchcraft of Bileam," (XL 30). According to my interpretation of the prophecy, this refers to King Solomon,
differing
ritans,

from the anachronistic one given by the Sama-

who apply it to Jesus (cf. Pitron ad. loc.). The importance of the application of the wizardry of Bileam to Solomon lies not only in the fact that we have here a survival of the continued consciousness of the part played by Bileam, but still more that it is the first reference made to Solomon in which he is described as a wizard
using magic powers. It is in this character that he appears in all the legends of the East. He is master over
the world of

demons and performs many wonderful acts, almost as a magician. To the Samaritans, Solomon is not endowed with divine wisdom and power, as in the
Jewish tradition, but on the contrary, acts like Bileam, and even introduces the worship of strange gods, for he is

the builder of a vile temple. Thus the legend of Bileam continues to work and it furnishes us here with the key
to the origin of the legends of later literature.

Solomon, the magician of

THE ASATIR AND THE CYCLES OF UNIVERSAL SAGAS.

Having
survey is
arrived so far, it will not be amiss if another taken also of the various legends treated hitherto.

Thus

far

my aim

has been to discover, as far as possible,

the probable date and origin of the Asatir, by comparing it more or less minutely with Hellenistic literature, with

Josephus, the Palestinian Targum, and with the literature of Oracles of a later date. Important as these investigations

may have been from a literary and historical point of view, they do not entirely exhaust the interest which these legends claim. On the contrary, by these investigations, they

come

into clearer relief.

They take
7*

their

IOO
place now in the greater world of myth and legend not limited to one nation, but international. Certain prim;

itive types now can be evolved for cycles of legends which are traceable from age to age. Each of them in its turn stands at the head of a long series of developments, and each of them has exercised an extraordinary influence upon the imagination of mankind in the whole western

civilisation.

that

we have

Their real value, therefore, will lie in the fact in these Samaritan legends the oldest proto-

types, or, at any rate, the oldest yet recovered, for these different tales and legends.

(A) There is first the Nimrod Saga and the subsequent legend of the Universal King. This legend, which, as mentioned, is the starting-point of a whole series of
similar

conceptions
is

and of a king who

shipped as a god,

of world-empires and world-rule, in time even claims to be wor-

found also

in the

Jewish

literature.

ten kings who mark the ten periods of the world's existence are enumerated as follows in that old collection of

The

Jewish legends published in

(No.
I)

my "Exempla."
first

Here we read

that

Nimrod was the

king over the whole world

and further on among the next seven we find also Nebuchadnezzar, Cyrus, and very significantly Alexander the Great. The ninth king will be the Messiah, and after him the rule will return again to God, who will be the tenth. Of these Nebuchadnezzar appears as the emperor of the world in the legend of Babylon; and in another set of
after God,

legends, instead of Cyrus, we find Chosroe, not only as the king who aspires to imperial rule, but who evidently also claims to be worshipped as a god, for when Heraclius

grandson, it is said that he destroys a colossal statue of Chosroe, who is sitting on a throne surrounded by pictures of the sun, moon and
has defeated the
latter's

stars,

we find

in a building looking like a temple. Here again first in the Asatir the description of a temple built

in a similar

manner, adorned also with the sun and moon,

IOI
it is a woman that occupies the throne and the object of worship. The language is very obscure, but it refers, no doubt, to a similar building. What is mentioned here about the temple built by Afridan

and apparently

is

(Ch. III. 2off.) is found, curiously enough, in almost identical terms ascribed to Nimrod, in the old version of
the

Abraham legend found in my "Exempla" (No. 1 1 a.) Nimrod also claims to be worshipped as a god, and sits on a

throne or in a temple similar to that of Chosroe. In the Jewish legend there appears also another king who wishes
to be worshipped as a god, and tries to imitate the order of the world over which he rules. It is the Hiram legend

(Exempla No.
of Tyre, of iron,
iron,
first

made

which runs as follows: "Hiram, king artificial heavens placed on pillars of glass, sun, moon and stars. Second of
4),

seven

with a lake of water hi

it

it;

third of tin with precious

stones rolling over

(thunder).

Fourth of lead,

fifth

of copper, then silver and gold and on the top a couch of

gold and precious stones and pearls.

produces
carried

scintillation

(lightning).

By moving it he The prophet Ezekiel

up

to

him
life

tells

him

that although he has been

promised long
In
all

he

will not live for ever."

these versions

ruling the whole world, or

we have who
is

the

same idea of a king

in himself represents the

god who

rules

it.

It

the

same idea which we find

already dimly represented in the ten kings of the Sibyl of Tibur, more pronouncedly afterwards in the West, in

Imperial Rome, in the Emperors of Byzantium, and in those of the Western Kings, who also dreamt of becoming
heirs to the

Emperors of the world, or who considered themselves Empire of Rome of the West, or Rome of

globe, the sceptre, arid the star-spangled mantles represent in a symbolical manner the orb of the world and the star-spangled sky.

the East.

The

(B) There is a second cycle of legends to which I now turn, that of the exposed child-hero, or the child of destiny.

IO2

The

central idea of this cycle of legends

is

that a king

is

warned against his offspring. His child or grandchild, and sometimes the child of another woman will in time rob him of his power. He tries many devices to destroy that child, which is often secretly born, then exposed to wild beasts, or left in a cave or forest to die. But somehow the elements and animals are friendly to the child; it
grows up,
is

exposed to various dangers, such as being

by some stratagem is cast into a burning furnace, when by some change or substitution the hero is saved, and the old prophecy comes true. Here we have all the elements found in the Abraham legend:
cast into the river, or

child will be born, which in time will destroy his claim to be worshipped as a god, and rob him of his power. He tries to prevent the birth, but
is

Nimrod

warned that a

does not succeed, the mother is able to conceal her situation, the child is born and is hidden in a cave. It is miraculously protected, grows up, confronts as a
his brother,

man the king, who

but H aran,

tries to destroy him by casting him into a furnace ;

is burned by the flames, Abraham is saved, Nimrod' s claim destroyed, and later on Abraham defeats him in battle. The birth in the cave and the mysterious

death of Haran are best understood if both are taken as attempts on the part of Nimrod to destroy Abraham, in which he fails, so that Haran becomes, as it were, the substitute for Abraham destined to be burned in the furnace.
duplicated, with some slight change of detail, in the Asatir in the legend of the birth of Moses. In this

This story

is

wise these legends of Abraham and Moses contain all the details found in the innumerable variants of this cycle of
legends.
also the

The stories of Yima, Cyrus, Oedipus, Siegfried and Romulus will at once be remembered in this connection
;

numerous legends throughout the world literature of the child willed by fate to obtain possession of a throne or another man's property, and which is connected with the third type of tales of the man sent to be
no
less

103

burned in a furnace or to be destroyed in some way or other by a message, which he is expected to deliver, but who is saved by the enemy who forestalls him and suffers the death which is intended for the hero.* (C) The third cycle to which attention may now be drawn is
that of the return of the lost hero, or rather, of his
life

coming to the end of the Asatir we Towards again.** gather that

the expectation of the future happiness, of the inauguration of an era of peace and joy is made to be dependent on
that in

or coincident with the Advent of the Taheb, described so him one can easily recognize Moses Redivivus.

hidden away until the time destined for his reappearance. He will then come back with the insignia of his Messiahship. In the Jewish tradition this idea of a hero Redivivus is expressed in a
really die,
is

Moses cannot

but he

slightly different form in connection with the Pinetias saga. He is also destined not to die, and he reappears

under the name of Elijah, who also does not die, but is translated to heaven in a miraculous manner. Yet he will reappear at the end of days, to fight the false Messiah, and then help to inaugurate the time of universal peace and joy, when the Messiah will obtain rule. Whether Ezekiel contemplated also a David Redivivus must be left an open question. I have shown elsewhere Ezekiel's connection with the northern tribes of Israel, (Gaster, Schweich Lectures on the Sammaritans pp. 12. 15) and also with
reference to

Gog (above p. 90
24
5)

92).

He, in any

case, speaks

emphatically of David, the king (Ezek.

XXXIV,

23.

24

and

as living, as it were, and in the last mentioned verse, as living for ever. He is thus not only

XXXVII

* It is quite sufficient to refer here to the literature of the exposed child in the table given by Dunlop in his "History of Fiction," 2nd edition, and to the immense literature of parallels collected by Bolte and
Tille in "Zeitschrift d. Vereins fur
I. No. 29 p. 278 ff. and finally V. Volkskunde" 1919 Berlin p. 22 ff. ** See also H. Schmidt, "Der Mythos vom wiederkehrenden Konig im Alten Testament" p. 28.

Polivka, "Annotations to

Grimm"

104
Redivivus, but
is

this utterance of the

a king for ever at the end of days. With prophet runs parallel the idea of

the second Advent of Christ. This idea of the hero dis-

appearing for a while, and then reappearing with might and glory, and ushering in the long-expected time of happiness is found afterwards also among many nations.
It

may have been

first

ously enough it was in the Sibylline Oracles

applied to Alexander, but curithen transferred to Nero, so already

(cf.

Bate. Sibyl. Oracles p. 39ff.)

not to speak of many prophets and Law-givers, who for a time disappeared, and then came back with a new revelation,

such as Zoroaster, Zalmoxes and others.

It is sufficient

here to refer to the story of Arthur in Avalon and of the * Emperor Frederick Barbarossa in the Kyffhaeuser. (D) The last, and not the least important cycle, which is
intimately connected with the preceding one is the Antichrist legend, that curious figure of a monstrous being endowed

with witchcraft, and capable of leading the world astray, which will arise at the end of time and endeavour to
obstruct by every means the Advent of the true Messiah and the salvation of the world, as well as the proclamation of

profound the impression has been arch-enemy of God and man has produced upon the mind of the world can scarcely be exaggerated. (See Bousset, The Antichrist Legend, London 1896.) To have traced it to its possible ultimate source, and to have realised that it was the outcome of a growing development of a legend the centre of which was the wizard and old arch-enemy, Bileam, is to have added another contribution towards the history of this remarkable conception. Four cycles of legends have thus been evolved out of the

the True Faith.

How

which

this

narratives in the Asatir: the universal king, the exposed child, the return of the hero, and finally the Antichrist.

Incidentally reference

may be made

to the possible start-

ler,

* See Kampers, "Kaiseridee," and the same "Werdegange;" Eis"Orpheus," p. 354.

ing point found here of the belief that possessed magic powers.

King Solomon

One more word may

He must now

be

lifted

finally be said about Josephus. out of the narrower sphere of a

mere interpreter of the Biblical narrative, and placed at the head of a whole cycle of literary developments of no mean importance. With him begins the literature of the
Historiated Bible, which in the course of time was to appeal to the popular taste more strongly, if possible, than

Holy Writ. His example was work enlarged upon or abbreviated, and much of the legendary matter was taken over into other writings and widely circulated. In the Jewish literature
the simpler narrative of
imitated, his

we have

a parallel to Josephus, in the often-mentioned Sefer Hayashar, and in the more loosely connected legends in the Chronicle of Jerafrmeel. In the Greek I refer to the

Palaea, from which translations have been made in very early times into Slavonic and later on into Rumanian, and have

found their way into the versified Biblical stories in popular Greek by Chumnos. In the Latin I mention Petrus Commestor's Biblia Historiale and it is impossible even remotely to delineate the influence which these works have exercised upon the mind of the Middle Ages in literature and art, especially in the Biblical Mystery Plays of France, Germany, and England. It is an uninterrupted chain which stretches through the centuries, and it is of no little interest to follow it up link by link from its latest development to its remotest source. This gives to the
Asatir
its

specific additional value.

THE PSEUDEPIGRAPHIC LITERATURE.

It will now be more easy to define the relation between the Asatir and the pseudepigraphic literature. From the above investigations, no doubt can be entertained as to

the high antiquity of the Asatir. It precedes by a very

io6

any of the other pseudepigraphic writings hitherto known. Scholars differ

long time,
easily

not

determined,

among

themselves as to the date to be assigned to each

No wonder, as no real starting point for this kind of literature has as yet been defined. Allusions of a very vague nature, dark prophecies, not one of which has been as yet absolutely verified, have guided these scholars in suggesting the age of the composition, and I venture to add, an ill-applied interpretation of alleged sectarian
of these.
disputes, the reflex of which was believed to have been found in these writings, as well as the confused historical background, have contributed to prevent scholars from

arriving at definite conclusions. The real starting-point, however, should be as I have endeavoured to show the
relation in

which each of these pseudepigraphic writings stands to the text of the Bible. So long as they present the character of a pure commentary, though embellished by

many legends and tales, they must be considered as old. But

mere
as soon as their character changes and they are used as a vehicle for the propagation of new ideas, not seldom

subversive to Judaism, they proclaim themselves to be the product of a later age. The conditions under which they were originally written, had by then been entirely changed. This can best be proved by a careful analysis of the
peculiar

character

of those pseudepigraphic writings,

which have not been preserved in their original Hebrew or Aramaic language. Every one of those now found only in Greek or in other versions depending upon the Greek have travelled far away from the original form, whilst
those preserved in a Semitic tongue (Hebrew, Aramaic, Samaritan and even Syriac) have retained to a large extent
their ancient character.

The degree of change, however, in the former varies also considerably. These have been worked over, changed, mutilated and
above
all

have now become purely and simply part of a

definite propagandist literature.

They

serve as a cloak for

107 polemical invective, sheltering themselves behind old and venerated names. None of these books, could therefore be directly compared with the former class except in so
far as they have some Agadic material in common; they start only from one portion or another of the Bible narrative,

and use old legends and Midrashim. They no doubt had recourse to the same sources of popular and Agadic exegesis which lie at the root of the Asatir and of the other

writings hitherto mentioned, such as the Hellenistic literature, the Palestinian Targum and Josephus.
will not detain

the other pseudepigraphic writings me, therefore, very long. The differences between the Asatir and these writings are far more pro-

The comparison with

nounced than the agreements.

aritan

In order to elucidate the true relationship of the Sambook to the extant pseudepigraphic writings, I have

chosen the Book of Enoch as the first in point. It is believed to be the oldest of its kind, yet no pseudepigraphic book shows more clearly the profound difference between the Asatir and the other works of a similar character than this book. I have chosen it deliberately for comparison in order to determine more sharply the specific character of
the Asatir in contradistinction to the
rest.
If,

as

is

assumed,

the date of the various fragments out of which the Book of Enoch has been compiled, ranges from 160 B. C. E.
to 64 C. E., then they must be the result of a lengthy develop-

ment which had taken place a very long time before the date assumed by scholars. But this assumption will
have to undergo a very serious revision, the discussion of which lies outside the sphere of this investigation. The apocalyptic visions in the Book of Enoch, as well as the allegories and symbolical pictures, are far removed from those found in the Book of Daniel. The description of Hell

and its punishments, the Fall of Angels, the demonology and astrology are so fully developed that it would be impossible to ascribe to them any great antiquity. Even

io8
the interpretation of the prophecies contained therein, in the light of certain events, is a matter of hypothetical speculation, and does not prove contemporary origin.

These prophecies are subject, as a rule, to constant changes and modifications, and are often so worded that they can easily be applied to changing conditions. There is, moreover, one item in the Book of Enoch on which special
stress is laid. I refer to the calculation of the Calendar.

This seems to have been a burning question which agitated all the sects in Palestine to a very high degree. It is the pivot round which the Book of Jubilees turns, as will be 112. seen p. no
If one turns

now

to the

Samaritan Asatir, one cannot

It is

imagine a greater contrast.

is

sober and simple; there

no trace of the Fall of Angels, no demonology, no apoc-

alyptic vision of Hell, and no exaggerated conception of Enoch. There is no translation to Heaven, no symbolical

or allegorical vision and parable. Yet there is some common ground on which they both meet viz, the origin of the
;

Calendar.
revelation,

The Samaritans

also

accept

it

as a divine

and the astronomical calculation dates from

the beginning of time, with the difference, however, that this revelation has been made to Adam, who is represented as being the first high priest and king (see above, p. 36).

He

observes the

march of the

planets; he possesses the

Books of Astronomy, which he communicates to Enoch and Noah; he foresees the Flood, whilst Noah, who is studying these books, teaches his contemporaries and warns them of the consequences of their evil ways. The prophecy is here fittingly relegated to the end of the Asatir and put into the mouth of Moses, to whom alone these "Secrets" are revealed. Enoch to the Samaritans is a human being like all the rest and he dies, but at an early age. What a difference between the exuberant fantasy of the Book of Enoch and the sober legends told in the Midrash of the Asatir! If, as scholars (Beer and

Charles*), suggest, the origin of the Book of Enoch or some portions of it, is to be sought in Northern Palestine, the very place where the origin of the Asatir is also to

be sought, then the difference between these two is still more striking, and one is driven forcibly to the conclusion that the one belongs to a much higher antiquity, when such mystical speculations did not exercise any sway on the

minds of the people as was the case

in a

much later period,

as in the

when such
day,

fantastic speculations

were the order of the

and assumed such an extraordinary shape

Book of Enoch. Here we have the two extremes of Midrash

and myth, even if it should be the case that they belong to two different sects. The one represents the ascetic Essenes, with their contemplative life and theosophic speculations on the banks of the Jordan, and the other, the people in general who frequented the houses of learning and worship, and enjoyed the legendary interpretations and the embellishments of the sacred text.

A portion of the Book of

It

has, in fact, been discovered by me to be nothing less than the "Logos Ebraikos" in the magical papyrus of

Enoch

Paris (Gaster, "Studies

and Texts" p. 3 56ff.).

shows that
for

a certain sect

made

use of the

Book of Enoch

magic

purposes, owing, no doubt, to the numerous names of angels and demons that occur therein. I have taken this

book

as

an example

in order to

show the profound

dif-

ference between the Asatir and the pseudepigraphic literature, and to measure the distance of time which must separate the one

from the

other. If the

Book of Enoch should

really belong to the year 160 B. C. E., it would be very difficult to determine the century to which the Samaritan

book would belong.

between the Asatir and other pseudepigraphic books is, however, much closer iritendency and form, than that between the Asatir and the Book of Enoch,
relation

The

* The Book of Enoch. Trsld. from the Editor's Ethiopia Text.

Oxford 1912.

10
in order of ant-

which represent the two extremes. Next

is

Book of Jubilees, which coniquity tains not a few elements found in the Asatir. The legendary matter, however, has grown to such an extent that it
believed to be the
is

narrative, or simple glosses

no longer only a small addition or interpretation of the on the text of the Bible. It is, on the contrary, quite an independent work, in which the Biblical record has been greatly overlaid by legends and tales. But what characterises the Book of Jubilees especially is, that it has become a book with a purpose. It is

new lesson, not even hinted at in the new theories. A new Calendar is evolved and recommended as a divine revelation being made by the angel to Moses. The history is arranged acintended to inculcate a
Bible,

and

to propagate

cording to Jubilees, and care has been taken by the author to give the exact dates, especially the years in each Jubilee when the events recorded in the Bible have happened. In
addition, we find also genealogical information, such as the fictitious names of the wives of the Patriarchs. The

book, moreover, contains a number of very rigorous legal injunctions for the strict observance of the Sabbath and
the festivals
;

ready by the

first Patriarchs.

for all are preordained and observed alfind here a long story

We

of the fight of Jacob and his sons against Sichem (ibid. Ch. XXX) and then against Esau and his children (ibid.

Ch. XXXVIII). This may be a proof of its late origin, for under the form of an ancient story a real chapter of contemporary history may have been told. It may be a reflection of the wars between Jews and Samaritans and also with the Edomites. If we then find, as is the case, a

Hebrew

parallel of this ancient story with the

name

of

Herodion in it, it is obvious that we are dealing here with a legend which has its origin in the history of the death of

Herod the Edomite. In the Book of Jubilees

there

is

also

a brief chapter on the birth of Moses (Ch. XLVII). It is idle to speculate as to the origin of the book, as various

Ill
scholars have done, ascribing
it

in turns to the

Hasidim,

Essenes, Pharisees, Saducees of various shades and degrees, and even to the Samaritans themselves; not to

speak of the other theory, advanced by Singer,* who

ascribed to
it

a Christian- Pauline origin.

And

yet,

in

spite of such conflicting views, and on the slenderest of grounds, the Book of Jubilees is still believed to be-

long to the middle of the second century, B. C. E. The very character of the book, the expansion of the legends, the insistence on a Calendar according to the solar year, the Messiah from Levi, the era of the Jubilees; all
these, whilst

showing in many minor points similarities to Samaritan traditions, can only belong to a period of great political unrest and religious upheaval. The system of
counting by Jubilees insisted upon by the author points

moreover

in that direction.

It

must have been written

in Jerusalem,

after the Destruction of the

Temple

when

the

Jewish Calendar could no longer be fixed by an existing authority on the first sight of the New Moon, and the San-

The era of the Creation, on the other hand, had not yet been adopted, and the Seluecidan
hedrin had ceased to function.

was probably not allowed. The

difficulty thus

grew how

to establish the Calendar without having recourse to the official proclamation of the New Moon and the interpolation

of the months, according to the old method. But by the

new solar Calendar ofthe Jubilees the feasts and fasts would become definitely fixed The author would thereby also
meet the claim of the Samaritans, whose Calendar rests on astronomical calculation and the readjustment of the solar and lunar year. The scant references to the Temple form part of the archaic colouring. It was at the end of the first century that the fixing of the Calendar became a burning question. Nobody would have troubled about it before, so long as the Sanhedrin existed, and the same, as
* Das Buch der Jubilaen
burg 1798.
o.

die Leptogenesis,

Stuhlweisen-

112
will

the

be seen presently, is the case with a Hebrew book of period, the Chapters of Rabbi Eliezer. Thus the distance between the Book of Jubilees and the Asatir is

same

very considerable nor do we find so many points of contact between these two books as one would otherwise expect,
;

if

in

of Jubilees were as old as is alleged. find also the Book of that has Jubilees consequence very little in common with the older Hellenistic literature, i. e.
the

Book

We

Josephus and also with the Palestinian Targum. There are, however, some details in which Asatir and Jubilees
agree these are referred to in the notes accompanying the
;

translation.

Concerning the Biblical Antiquities of Pseudo-Philo, limiting myself to the Pentateuchal period, we find they agree, in some details, with the Asatir. This book
belongs, in a way, to the class of the Historiated Bible mentioned before. It resembles the Asatir in so far as the

author refrains from repeating the Biblical story. He gives instead many legends of a very curious character,

numerous names of the children of the first Patriarchs, and geographical names of the divisions of the land, not easy to find elsewhere. I must refer to the elaborate discussion of this book in the introduction of my edition of the Chronicle of Jerahmeel p. 40, where I suggestad Samaritan affinities, and since then to the English translation by

M. R. James, London,
archaic Latin,
is

1917.

literal translation

The book, preserved made in the third

in

or

fourth century from the Greek, which in its turn rests upon an older Hebrew or Aramaic text, probably dating from shortly after the destruction of Jerusalem. There is

moreover, one parallel the importance of which cannot be exaggerated. It throws light on the history of the Farewell

Oration and Death of Moses,

in

(ibid. ch.
I

XIX)

as

it

appears

publishing here a apocalyptic writings. Samaritan version of this episode, and it will be seen how

many

am

close the parallelism

is

between Pseudo-Philo and the

latter.

parallelism is so close that it cannot rest on mere coincidence and strengthens again my surmise that the author of Pseudo-Philo stood in some close connection with

The

the Samaritan tradition. True, in Pseudo-Philo the story is much more fully developed than in the Samaritan, and
yet it finishes there also with a prophecy which resembles that contained in the Asatir.

The points of contact are besides this not very numerous. The legends are entirely different from those found elsewhere, such as the story of Abraham in the furnace (ibid.

Ch. VI, isff.). All the parallels are given in the notes. few characteristic ones, however, may be mentioned

here, such as the restraint of

men and women

in

Egypt

(IX. 2) the peculiarly long genealogies of Caleb and Joshua (Philo, XV. 3), which reminds one of the long genealogies of Pharaoh (Asatir, VIII. 15), and Bileam
(Asatir X, i) in the Asatir Bileam's advice concerning the Moabite women (Bibl. Antiq. XVIII, 13), and that

remarkable story of the peculiar twelve precious stones (ibid. XXV. I2ff.), which remind one of the twenty-four
stones in Asatir II.
7.

reference
it is

Rev.
the

XXI.

19. 20.

Altogether

may be made here to a book which stands

alone and represents an independent development from same simple sources and running on parallel lines.
It requires still further study.

The "Testaments of
an

the Twelve Patriarchs"

is

already

entirely different work,

and more akin

to the

Book

of Jubilees. It has very little in traditions in the Asatir.

If we

common

with the older

now pass on to the Adam Books, there is curiously the enough Syriac "Cave of Treasures," which shows much more agreement in detail with the Asatir than any of the
preceding writings. In its present form this book has been compiled somewhere about 450 C. E. It is entirely changed and has become a thoroughly Christian legend. But the
story of the Patriarchs
Asatir.

down

to

Moses has suffered com8

H4
paratively less from the hand of the Christian manipulator than the succeeding parts. It rests ultimately on a text

resembling the Asatir. The similarity of language may have facilitated this appropriation of the older material
compilation. The Samaritan language differs from the Aramaic, and so also from the Syriac. very And perhaps another consideration may have weighed with the author of the Cave of Treasures, inasmuch as it was not a book written by Jews, but by a dissenting sect of which Jesus had spoken in friendly terms. Goetze, who has made an independent study of the book, has come to
for the
little

new

the

same

conclusion, viz
is

that the first portion of the

"Cave

nothing more than an ancient Midrash embodied in that book by the author ofthe "Cave."* He was unaware of the existence of the Asatir, by which his conclusions have now been corroborated. He then followed up his study by an investigation into the influence which the "Cave of Treasures" has exercised on subsequent writings.
of Treasures"

Of these I

quote

now at once

the Revelations of Methodius

of Patara or Patmos (treated more fully previously). There are, however, in the latter, many details not found
in the Cave, but in the Asatir, also belongs to a later period,

and although

this writing

probably to the time of

much

Heraclius (Sackur, Sibyll. Texte, p. 122), still, it shows greater affinity with the Asatir, especially in the

first part,

than with the "Cave."

It

in Persia or Babylonia.
ion,

It was compiled originally was a purely Oriental compilat-

and the author, therefore, could have used a version of the Asatir, or a similar work of which he has made ample use. The Asatir seems to be thus far the only source

known

to us for

many

of the details found in the last two

books, since they are absent from the other apocryphal and pseudepigraphic writings, which are all ultimately of
* A. Goetze, Die Schatzhohle. Sitzungsberichte der Heidelberger d. Wiss., Philos.-hist. Bd. IV, 1922. Idem "Die Nachwirkung der Schatzhohle" in Zeitschrift f Semitistik u. verwandte Geb., Bd. II. Heft I, Leipzig 1923.

Akad.

us
Jewish origin. References are made in the notes throughout to every one of these writings, thus showing the connection which may have existed between them and their

mutual interdependence.
books, there is first the so-called Apocalypse of Moses, published by Tischen* like all the others from late Greek MSS. Here the dorf,
If

we now

turn to the other

Adam

story

is strictly

limited to the creation of

It

Adam,

his

life,

penitence and death.

has undergone a similar thoroughly Christian revision, although it ultimately goes back to a Jewish original. I have already drawn attention to the

fact that this story

must have belonged

at

one time to a

larger book (see above p. 6) which contained the whole Biblical history from the Creation to the death of Moses,

and must have contained an apocalypse of the latter. Hence the names; for otherwise the title "Apocalypse of Moses" given to a story limited to the life of Adam and Eve would be inexplicable. At one time or another the first portion became detached, and the old title was retained. In a few points, the "Apocalypse" and the Asatir agree, but these points of resemblance are very slender and few. The same may be said of the rest of the Adam-Books, which have departed more and more from the ancient original, and have become thoroughly Christianised legends .*
In each of these one finds reminiscences of old traditions.
* Apocalypses Apocryphae Leipzig 1866, pp. i by Ceriani in "Monumenta sacra et profana" torn
1861) pp.
23,

and completely
(Mediolan.

I, fasc. I

The Latin Vita Adae

** Such as the Ethiopic Book of Adam (ed. by Malan, London 1 882). et Evae (ed. W. Meyer, Abhandl. d. Miinchener

5564.

Akad., Philos.-Philol. Kl. Bd. XIV, 1878. German Translation E. Kautzsch, Pseudoepigraphen des Alten Testaments, Tubingen 1906, II, p. 506 ff. English in R. H. Charles, Apocrypha and Pseudepigrapha of the Old Testament, Oxford 1913, vol. II, p. I23ff.). The Syriac and Arabic (ed. by Renan in Journal Asiatique, cinquieme serie, torn II, 1853, pp. 427 ff.). Armenian (German transl. E. Preuschen, Die apokryphen gnostischen Adamschriften a. d. Armen. iibers. u. unters., Giessen 1900. English transl. by Conybeare in Jew. Quarterly Review VII, 1895, p. 2i6ff. Old Slavonian (ed. Jagic, Denkschrift
:

8*

have

left

now

for special consideration the greatly

mutilated Assumption of Moses (ed.

again only stray resemblances to the Asatir. The apocalypse has become also a definite pronouncement from a special
1897).

London

A careful examination reveals here

by R. H.

Charles,

point of view, a kind of party pamphlet, but I submit that the conclusions which have been drawn as to the time of

the composition and the circumstances alluded to are not a little rash. On the one hand, our knowledge of the situation which prevailed in Palestine before the period is almost nil. The relation between

Maccabean Jews and

Samaritans and the continually growing feud between these two sections has not yet been sufficiently realised, and still less the influence which it exercised on the

contemporary

literature.

Moreover, the fluidity of pro-

phecies and symbols, and their easy application from one set of events to another apparently similar, is constantly
occuring.

One has

to follow

up only the transformation

above p. 43 45) of the Sibylline Oracles in the course of ages from the third and eighth book to the Sibyl of Tibur and then to the mediaeval oracles, in order to
(referred to

and frequency of those changes and how determine the persons and situations found in one book or the other. They may be much older, and often
realise the ease
difficult it is to

are indeed

much

older, since they

have been taken over

bodily and transferred to a much later compilation, in the hope and expectation that readers would apply them to the new conditions that had since arisen.

Turning now

to the

Hebrew

literature,

with the excepI

tion of the Palestinian

Targum, with which

have dealt

previously, only a few writings can be mentioned, which contain legends running parallel to those in the Asatir.

XLII, 1893). Rumanian (Caster, Literatura Populara, Romana, Bucaresti, 1884. For the whole literature see Schiirer, Gesch. d. jiid. Volkes, III, 397 (4th ed.) and
d. Wiener Akademied.Wiss., phil.-hist. Kl.,

R. H. Charles op.

cit. II,

133.

The first book to be mentioned in the Hebrew literature, which stands in some close relation to theAsatir, is "Pirke
de Rabbi Eliezer or Chapters of Rabbi Eliezer
resembles
is
' '

"

' ' .

This book
as
it

much more

the

Book of Jubilees, inasmuch

a kind of elaborate

commentary on Genesis and some

parts of Exodus. It is more disjointed in its composition, and contains a number of legends similar to those found
in the Asatir.

The

character of the book, however,

is

more

that of a homiletic

commentary on certain

sections of the

Bible, and it thus belongs to the much wider class of Midrashim which have grown up round the text of the Bible. It is replete with direct quotations of verses from the Bible,

which are used as props to the legends. Here also we find that special attention has been paid to the problem of the
Calendar. In the details, however, there is some parallelism between that book and the Asatir. At the same time the
difference between the

show
the

their absolute

two works is sufficiently great to independence of one another.

above-mentioned,

In the further course of this Agadic activity we also find in

Hebrew

literature that, like in the

have been develand have started on an fully, independent life, separated from the main body to which they may have
certain episodes of the Biblical narrative

oped more

have thus a certain number of some independent Midrashim, preserved in a fragmentary others more form, fully expanded, such as the Book of the Life of Enoch, Abraham, the Chronicle of Moses, the Life and Death of Aaron, and others of a similar character.
originally belonged.

We

These have been strung together by Jerahmeel in his Chronicle (see above p. 7). This book constitutes a chain of legends from Creation dow.n to the period of the Maccabees and later. Here we find the best and oldest recensions,

and these offer parallels to the Asatir, although they have now become fully elaborated stories and romances. One has only to compare the story of Moses in Josephus, which approximates more closely to the Asatir, with the

elaborate Chronicle of Moses, to realise at once the distance

which separates the one from the other and yet, even these Hebrew Midrashim belong to a very high antiquity. It is
;

very difficult to define exactly the time of their composition, but they must belong to the first century C. E., seeing that the old legends thus far preserved only in the Hellenistic
literature inclusive of Josephus, are the nearest parallels

to the older
basis for the

Hebrew and Samaritan texts, which are the more elaborate Hebrew versions of a later

texts of the Pseudepigrapha, as already out before, are as a rule translations and modificpointed ations of previous or contemporary Jewish writings. These

age.

The Greek

had not perished, and they reappear

tioned

in the

above-men-

texts thus far preserved. Finally, another book, similar to the Chronicle of Jerahmeel, is the Book of Yashar. * Written in the same pure Hebrew language
.

Hebrew

as the other Midrashim, this book is a continuous legendary companion to the text of the Bible. Whilst the Midrashim

have

their individual character as independent writings, or are simply strung together in chronological order by Jerahmeel, their individual character has been entirely
still

obliterated in the

Book

of Yashar,

and they have

all

been

unified and rewritten into a continuous legendary story from

Creation to the time of the Judges. The author of this book had at his disposal not only the Midrashim hitherto quoted,

but also a large number of.other legends not found elsewhere

in the Jewish literature. The legends woven into this book are in all probability of very old origin, and in many details

they approach much more closely those found in the Asatir than any of the others hitherto mentioned, as will be seen from
the notes. Moreover, neither in the Chronicle of Jerahmeel nor in the Book of Yashar is there any specific tendency or

propaganda. Both agree in the desire of enriching by legend the story of the Bible, without introducing any-

New York

* Ed. Pr. Venice 1613, transl. into English by Donaldson, 1840. French transl. in Migne, Diction, des Apocryph.

119
thing of a legal character. The stories are not to be used either for propagating a new Calendar, or for insisting on the strict observance of this or that ceremony of Law, or

reward for the pious or punishment of the sinners, nor is any man or family singled out for special praise. The Messianic question is not even touched upon. The story

moves within a

strictly limited circle

of Biblical legends.

Therein both Yashar and Jerahmeel have followed the same lines as the author of the Asatir, but each one in an
independent manner. The ultimate source from which they drew some of their material must be the same as that used by the previous writers. In the notes which acspecial attention has been paid to the parallels which can be gathered from all these writings, and care has been taken to give the references as fully as possible. The conclusion which must be drawn from this comparison is obvious that the Sama-

company the translation of the Asatir,

independent of any of these writings, be they Hellenistic, be they Greek, or be they Jewish and although there are many points of contact between
is -entirely
;

ritan Asatir

them, their differences are far more profound than their agreements. The Asatir. serves no tendency, propagates

no special doctrine, and serves no direct purpose. There is a collateral result arising out of this investigation which is as unexpected as I believe it to be important.
writings can now be definitely divided into three groups: first is that one which clings to the text of the Bible, and is preserved mostly in Hebrew

The pseudepigraphic

writings, such as the Asatir, the Palestinian Targum, Josephus, whom I count also as aTargum, although

and Aramaic

written in Greek; furthermore Jerahmeel, Yashar and all the other Jewish Midrashim, no less than the various Samaritan writings on the birth of Moses (Molad), the poems

of Jacob- ha-Rabban "and his contemporaries, the commentary of Meshalma, the Malif, and not a few of the

poems of the Samaritan

liturgy, containing

legendary

I2O

and eschatological matter. The second group, which is sharply distinguished from this first one, is the literature chiefly preserved in Greek and Latin translations, and those derived from them, like Ethiopic, Arabic and Slavonic.

To this group belong such

their multifarious variety, the

writings as the Adam-Books in Book of Enoch, Jubilees, the

Testaments of the Twelve Patriarchs, and all the Moses Apocrypha. To an intermediate third group, which may serve as a link between the other two groups, I would assign those writings which do not claim Biblical personages for their authors, such as the Sibylline Oracles, the Tiburtine,
the Cave of Treasures, the Revelations of Methodius, and, above all, the Antiquities of Pseudo-Philo. This classification may tend to modify to some extent the conclusions at which scholars have arrived from the study of the second group only, in their endeavour to reconstruct the spiritual

and the strivings of the so-called sects during the period ascribed to them. Far from representing the real state of things prevalent at those assumed periods, they have departed very considerably from those times, and are the
life

echoes of voices raised under totally different circumstances.

represent the views of a class or a consensus of opinions prevalent among the masses. They are, on the contrary, the personal views of the anonymous authors

They do not

who used

the great

names of the past

to further their

own

purposes. from these pseudepigraphic writings belonging to the second group, whereas the first group gives us a perfect idea of the true religious tendencies moving the mind of

No

reliable conclusion

can therefore be drawn

the people during those centuries.

CHARACTERISTIC POINTS OF DIFFERENCE.

have hitherto endeavoured to establish the relation between the Asatir and the other apocryphal literature, and to find the parallels between the former and the latter,
I

121

and also occasionally the differences between the Asatir and each of them separately. It now remains to group together those distinctive features in which the Asatir stands quite alone, and which prove, therefore, its entire independence from the others. There is no mystical cosmology, such as is found in Enoch, Ascension of Isaiah, or again no visions as seen by Ezra IV, Baruch and others. There is no apocalyptic Ascent to Heaven or Descent to Hell as in the Jewish Assumption of Moses, and no Visions of Heaven and Hell like those of Peter, Paul etc. There is no trace of asceticism like that of the Essenes, who lived an exceptionally pure and secluded life. There is no demonology, and consequently no soteriology. There is no trace here of any legends connected with the Sethians. Much has been

made of this alleged sect, in the various studies concerning the Adam-Books, where some of the legends of the "sons of God" mixing with the depraved daughters of Cain,
have been taken as the basis for part of the Adam-Books, and the origin of these legends has been connected in some

way with

these followers of Seth. In the Asatir, Seth plays no distinct role, neither do we find any distinct reference to the mixing of the children of Seth with the
children of Cain, nor, which is more important, any allusion whatsoever to the legend of the Fallen Angels. * These
are the result of a literal interpretation of the words of the Bible (Gen. VI. 2). BeneElohim, as "the sons of God," are

taken as a metaphorical application to angels. This is found fully set out in Enoch, and in the literature into which it has
passed, as well as in the Jewish legend of Shemhazai and Azael, the latter being afterwards identified with the Azazel

of the Bible.

have then in the Asatir a curious history of the bulding of the Tower and the subsequent wars of the nations and a genealogy of the first Pharaoh. Of the
* See L. Jung. medan Literature,
Fallen Angels in Jewish, Christian, and Philadelphia 1926.

We

Moham-

122

former only faint traces have been found in the Sibylline and in Methodius, but nowhere a parallel to Pharaoh's
genealogy. Of the history of the birth of Abraham, of the segregation of the women, of his battle with the kings, of the illness

and cure of Pharaoh, which

is

peculiar to the Asatir,

only fragmentary parallels can here and there be found elsewhere. There is still that distinctive feature of dates for

minute events, so that even the day of the week on which certain events have happened is given. These are not found

anywhere else. In the Book of Jubilees, and in the "Cave of

Treasures," the year is given, and sometimes the month, but nowhere the day. Whether these dates were once in the lost chronology of Demetrius, of which only a fragment ^

has been preserved, must remain a matter of speculation. The history of the birth of Moses, and the incidents

connected therewith, differ considerably from all the other versions of the birth of Moses. Only Josephus shows in
part closer agreement with the Asatir; none other. Turning now to the Bileam episode, it differs entirely
other legends and traditions, and even in some details from the Biblical narrative. The names of the

from

all

idols
al

which Bileam

is

names and groups of

said to have worshipped, the mysticletters, which find their parallel

mark

only in ancient Samaritan writings like the phylacteries, a profound difference between the Asatir and all

the other writings. Whether they have been drawn from the magical writings of Bileam, mentioned in the Talmud,

must remain an open question. In any

case, there are

no

of which parallels. In the story of the death of Bileam, Palestinian in the can found a faint trace be Targum, only the Asatir stands quite alone. There remains now one point in which the difference is

fundamental and yet not obvious, since

it

has been almost

82.

* Freudenthal, Hellenistische Studien page 35 Studies and Texts, p. 650.

M.

Caster,

123
obliterated;
it

is

in connection with the Sethian legend

In almost every one of the AdamBooks, the dwelling place of the children of Seth is described to have been "on the top of the mountain." It is a Holy Mountain near the Gate of Heaven, or near Paradise,

mentioned before.

and the Patriarchs are incessantly warning their children not to descend to the valley below. Where was that mountain ? In Jewish and in Christian Adam-Books, it is either left vague, or in some way identified with Mount Moriah, i. e. Mount Zion. But this is evidently not the original form, since
in
all

the

Adam-Books

it

is

said that

when Adam

dies

he wishes to be carried to that Holy Mountain. But if he lived there, how could he be carried thither? The transference of Moriah to Golgotha or later on Hebron, which is not the Holy Mountain, is the result of manifold manipulations and adjustments. But if we compare these legends with Samaritan tradition, the whole problem is easily solved. The Holy Mountain of the legend is none other than the .Holy Mountain of Gerizim. It is there that Adam dwells when he is sent out from Paradise, there he offers sacrifices, and there he erects an altar, as do Noah, Abraham and Jacob after one another. The latter says distinctly "This is the Gate of Heaven:" (Gen. XXVIII. 17), it is where the Ark finally rests. There Adam dies, and then according to his wishes, is carried not to the Holy Mountain but from the Holy
Mountain, to a distant place differently named, and finally identified with the cave of Machphelah. There cannot be any doubt, that in the primitive form of the legend, the Holy Mountain was none other than Mount
Gerizim.
It

became, however, subsequently clear to the

Jewish and Christian writers that they could not very well maintain the claim of sanctity for Mount Gerizim. They

were conscious that they would be playing into the hands of the Samaritans, and thus the name of the place was omitted. But the tradition of a Holy Mountain had seized

124
the minds of the people so strongly, and had become such an indissoluble part of the legend, that it could not be
entirely obliterated, notably since the play upon the name of Jarad, one of the Patriarchs, which was interpreted to mean "to descend," had been so closely woven into the

legend of the "descent" from the mountain of the pure Sethians that the "mountain" had to be retained, but the
geographical location was then entirely omitted. The Holy Mountain was also believed to be the centre of the earth, the "Omphalos:" not only by many other
nations, but also by the Jews, to whom Mount Moriah was the centre or navel of the earth. Precisely the same belief was held by the Samaritans, with regard to Mount

Gerizim.
quite aware that the Babylonian legend of the Mountain on the top of which the god lives, and of Holy the fact that the Zigurat* is claimed to be an imitation of that Mountain. But it remains open to doubt whether those ancient Babylonian beliefs of a Holy Mountain were
I

am

strong enough at the time when these legends were compiled to influence the authors of the apocryphal
still

literature

to

see

in

Mount Gerizim

a similar

Holy

Mountain.
Finally, attentio

nmust be drawn

to the peculiar use

of numerous cryptograms throughout the chapters of the Asatir. Personal as well as geographical names appear in
cryptic forms, for the extraordinary use of which there seems to be no apparent reason. One might understand

prophecy of Chapter XI of the The author refrains from putting into the mouth of Moses well known names, thus giving a mystical character to this vaticination. By there is no obvious reason why geographical names should be treated in a similar
it

in conection with the

Asatir.

manner. This problem

* As
to Zigurat see

still

awaits solution.
for Jewish parallels;

Kampers "Werdegang;"

see Wensinck.

125

MANDAEAN
Through the
barski
publications

AFFINITES.
of Petermann
in possession of the

Until recently only the Genza was accessible, and then in an unreliable form. It is the chief work of the Mandaeans, the "Treasury" in
extant

we are now practically Mandaean literature.

and Lidzwhole

which many of the ancient legends and traditions have been preserved. First published in an incomplete form by Nor* ** and a new exact berg, Petermann produced a critical one
translation
basis of the
cription
later

by Lidzbarski has since appeared.*** On the Genza W. Brandt f tried first to give a desof the Mandaean doctrines and practices, and

on he published a translation of about one fourth book,-j-f- having chosen those portions which to him to be the most characteristic and a succinct appeared summary then appeared by Brandt in Hasting's Encyclopaedia.fff No one could fail to recognize the close and Manichaean similarity between the Mandaean doctrines, and this has become still more manifest
of the whole
;

through the publication of the "Book of John the Baptist" and to a large degree by the "Qolasta" the funeral
dirges and hymns constituting the most important part of their liturgy. Reitzenstein endeavoured to piece from the of the Genza published by together portions

Brandt,

a kind of Apocalypse of

Adam,

or rather a

brief abstract of the history of the world from Creation

M.Norberg, Cod. Nasaraus liber Adami

s.

appellatus.

Lund 1815

to 1816.

** Thesaurus

liber

magnus vulgo

liber

Adami

appellatus opus

Ginza, Gottingen und Leipzig 1915. Die Mandaische Religion, Leipzig, 1889. j-j- Mandaische Schriften, Gottingen, 1893. ftf E. R. E. Vol. VIII s. v. Mandaens pp. 380-393. Lidzbarski, M., Das Johannesbuch der Mandaer, Giessenigis. Mandaische Liturgien, Abhandlungen d. konigl. Ges. d. Wiss. Gotttingen, Phil.-hist. Kl., Neue Folge, Bd. XVII, I, Berlin, 1920. Das Mandaische Buch des Herren der Grosse, Heidelberg 191 9.
j-

Mandeorum, ***

Leipzig, 1867.

126
to

Doom,

as taught

by the Mandaeans.

He
is

felt

himself
itself,

justified in so handling the material, as the

Genza

from which these fragments are taken,

a compilation

made probably

as late as the fourteenth century, but the compilers have used in a most uncritical manner fragments of the old literature which had survived up to
their time.

most

of a most heterogeneous character and exasperating type of syncretism: an almost

It
is

hopeless medley of old and new and of the most contradictory elements drawn from different sources; for the

Mandaeans followed no visible system

their old literature.

in their compilation,

but tried to keep together everything that ha,d remained of

book.

Now

at the

Out of this they made their sacred hand of this complete material and

with the invaluable assistance of the Mandaean Grammar of Th. Noldeke, * which had been to the scholars the key by which to open the door to the understanding of this pecuilar
literature,

has become possible to determine with greater accuracy the date and origin of the Mandaeans. The result to which scholars have unanimously arrived
it

is that the origin of the Mandaean doctrine is to be htm the northern part of Palestine, and still more exactly soug 'banks the of the Jordan. The language is distinctly by

now

has been compared with the Aramaic of the Babylonian Talmud, but a closer observation will con-

Aramaic.

It

vince those

who have

dialects of Palestine, that the

the opportunity of examining the language resembles much

more
owing

closely the Aramaic of Galilee, slightly to the Mandaeans leaving Palestine at

changed an early
language

time and settling in Babylon,

where

their

was subjected to local influences. As to the date, it is now being assumed that some of the Mandaean doctrines
took their
the
rise at the

time of the appearance of

as

John

Baptist; assert that the

and Lidzbarski

well
is

as

Reitzenstein

Mandaean teaching

the direct offspring

* Mandaische Grammatik, Halle 1875.

127
of the teaching of John the Baptist, further developed by his followers. This does not exclude profound Gnostic

and Manichaean influences and

that the

it is

to these influences

strong anti- Christian bias is ascribed which pervades" the teaching of the Genza. It is surprising, however, that neither Lidzbarski nor Reitzenstein, should have thought of the Samaritans, the most powerful sect

which

at that time

dominated the

spiritual life of the

inhabitants of Galilee.

Our knowledge of

the sectarian

movements

at the beginning of the first is there must have been such but that century very scant, in number can be gathered from sects dissenting great the somewhat confused references scattered throughout
in

Palestine

the pages of Josephus' works in his "Antiquities" as well as in his "Wars." The rise of the Essenes alone would suffice

movement
prophets

to prove the existence of a strong religious sectarian in its widest sense, not to speak of the Ophites,

Theraputes, Haemerobaptists, and the followers of

many

who

much more
to the

arose at that period. It would have been natural to seek parallels between the Man-

daeans and the Samaritans before going farther afield Manichaean fragments from Turfan or from other Manichaean teachings, which, as Scheftolowitz has shown, are of a much later date and have been borrowed from the Mandaean and not the reverse. On the contrary, the most
characteristic principles of Manichaeism find their source in Mandaean, Babylonian and early Jewish teachings.

not here the place to discuss the theology of the Mandaeans, since it lies outside thesp here of our investigIt is

ations. I

ered by
tion

to such points as are covth contents of the Asatir. In the first place atten-

must limit myself only

must be drawn

peculiarities

to the phonetic and orthographic of the Mandaeans. Characteristic of the

language of the Galileans from very ancient times is the lack of distinction between the gutterals. Heth and Koph, Ain and Aleph are often used one for the other,

128

both in Samaritan and in Mandaean, a feature peculiar

only to these two
lexicon
also

among

all

the Aramaic dialects.

The

approximates very closely to the Samaritan and as for the orthography, both use with preletters
is

dilection the Scriptio Plena, i. e. making full use of the of the alphabet for designating the vowels. This

so well

known

for the

Samaritan

itself

that

it

only re-

quires mentioning; they have even gone so far as to introduce these vowel letters into the Hebrew Pentateuch. More important, however, are the parallels between the Mandaean and the Samaritan teachings. There is, in the first place, the

common enmity against Jerusalem, which has been built by Ruha and the Planets against the order of Enos" (Mesand from which proceed afterwards all the perversions The Jews come and settle there and later on kill the 365 pupils (of the prophet); Enos* destroys the town or Temple which he describes as the "house without virtue" and finally he kills Christ. (Reitzenstein p. 33 34, who
sias)

and

lies.

also gives the literature.) This agrees entirely with the Asatir; the building of the temple of idol-worship, and the name of the House of Shame given to it (ibid. Ill, 13) the
:

burning of the Temple at the end of the Prophecy and the final victory of Kushta. In the latter part of the Mandaean
text
I

see a reflection of the Antichrist legend in

its

more

primitive form, but which has not been recognised either by Lidzbarski or by Reitzenstein.

One

doctrine

of the most important elements in the Mandaean is that of the Manda de-Haya, which as Lidzbarski

(Johannesbuch

ppXVII and XVIII) has shown, must have

had

origin in Palestine, and has become a stereotyped term in that Palestinian form. It belongs to the oldest elemits

ents

of

and has given the name to the sect. The meaning is the Gnosis or Knowledge of the Life. With the Mandaeans it has become the name for the Supreme Being.
it

No real explanation has been given for this term; it is simply taken for granted as meaning the Knowledge of the

129
Life. I translate
it

the "Gnosis" or

Knowledge of the Life,

taking the lastwordto be a substitute for the Name of God; in * fact I have not found in the Mandaean any word for God.

On three momentous occasions in the Asatir, we find then the peculiar expression Kol Hayyeh or Hayyah, a "Voice of the Living," i. e. the Voice of God, (X. 28, X. 51, XL 17).
Here the word Hayyah means the 'living' or the 'life,' precisely as in the Mandaean, and is used exclusively for the
designation of the deity. This seems to be the expression used by Jesus (JohnXI V. 6) "I am the way, and thetruth, and the
:

aware, has realised the real meaning of this expression and has simply taken it literally as standing for Life Eternal, which is not warrantlife."

No

commentator, as far as

am

ed by the context. Inthe Bible, the combination 'living God' is often found, but nowhere has the word 'living' been substituted for God. At a later time there appears the

Bath Kol, as the mysterious

voice,

by which divine com-

mands are communicated to mortals, but nowhere do we find anything to be compared with this use of the word Hayyah or Hayyim. The identity of the word and its significance in both Samaritan and Mandaean cannot be a simple coincidence, since it affects the fundamental doctrine of the Mandaeans, and is equivalent there to Divinity or Deity. As
already remarked above, this technical term must have been adopted by the Mandaeans while still in Palestine and
retained by

them henceforth

in the original form.

be mentioned which play an important role in the Mandaean system Kushta and Shekina. Though they occur only seldom in the Asatir, they are very often referred to in the Samaritan literature and everywhere a particular meaning has been attached to them which seems to stand in some relation to the meaning given to these words by the Mandaeans. 'Kushta,' originally

Two more words now may

meaning Truth,

is,

in the Asatir
is

(XL

28) the thing

* "Elaah" occurs sporadically, but Name of God.

Asatir.

not used specifically as the

g

130
to be desired as the highest ideal before the restoration

and the coming of the happy days, i. e. "the True Faith (cf. John XIV, 6) and 'Shekina' has throughout in Samaritan the simple meaning of 'temple' or 'dwelling;' unlike the later Hebrew where 'Shekina' has become synonymous with the Name of God.* The Mandaean
1

here as throughout represents in its terminology a further change from that of the Samaritans. Kushta means now

with the Mandaeans: 'Belief/ 'Faith;' and 'Shekina'

is

the dwelling place of the Celestial Beings. The peculiar tendency, so characteristic of hostile sects, of depreciating the names and objects considered holy

by the
cally

others,

Mandaean
an evil
the

appears also in a marked degree in the terminology. Thus, Ruha becomes practic** To the Mandaeans Ruha has become spirit.
is

embodiment of evil. She

assisted

by her seven sons,

the planets, who are also represented as evil spirits or demons. In three places in the Book of John, we even find Ruha d'Kudsha, which literally translated should mean
'holy spirit,' but in reality, it means 'unholy demon,' sa that the word Kadosh has assumed a meaning contrary
to that

which

it

has in the Hebrew.

The importance of this fact is be to seen if we turn to the chapter in the Asatir on Bileam. Here (X. 6) Bileam is represented as worshipping five or seven elements, or rather,
the
there

demons of the elements. In Samaritan, however, is no demonology with the exception of Belial mentioned above. They follow the example of the Bible,, in which the objects of the worship of the heathen

* The same development has taken place in post-Biblical Hebrewword "Makom." Originally it meant merely "place" and became afterwards a metaphorical synonym of God. Both developments run on parallel lines. The Samaritan, however, has realso with the

tained the old meaning. ** It is noteworthy that the word Ruah in the meaning of 'spirit* occurs only three times in the Pentateuch, and then the word is connected exclusively with Elohim and not once with the Tetra-

grammaton.

nations are also designated as 'strange Elohim.' The Samaritans use here also the name of 'El' for "strange god:"

In the Samaritan Pentateuch, a slight change has been introduced in all the passages in Numb. XXIV, wherever
the

Hebrew

text has

"and God spake

to Bileam;"

Samaritans could not accept the fact that God speak to a heathen worshipper of idols, so they inserted the word 'angel' before 'God' in each one of these passages

the should

(Numb. XXII. 20; XXIII. 4. 5. 16). These 'angels' became afterwards gods of elements, worshipped by Bileam. This worship of the elements was anterior to the astrological worship of stars and planets which was of Babylonian
origin. In the Asatir

we

are therefore meeting with a

much

older stage. Bousset has dealt fully with the worship of the elements in his work on the fundamental principles of

Gnosticism. (Hauptprobleme der Gnosis, p. 233 ff.) He finds the oldest reference to this worship in Herodotus in connection with the worship of the Persians.* It had

been transferred to them from the Babylonian worship of the planets, whence it has entered into the Mandaean doctrine, which has been the source of the Manichaean
(Scheftelowitz)

and

it

is

therefore the oldest of these

various systems. The elements mentioned in the Asatir are precisely those which we find in the more ancient

documents as the objects of worship. Especially noteis the worship of the winds, and in all probability that of fire, for I translate the word 'Ur' as 'fire' and not as 'light,' inasmuch as the luminaries which are the source of light are mentioned separately. Among these
worthy
gods of the elements there appears now curiously enough also an 'El Hakadosh' which if literally translated would mean 'a holy god,' or 'holy El.' This would be contrary to the whole idea that Bileam worshipped false gods. Now, as already remarked above, we find exactly the same
* Bousset follows
sects referred to
it down to some of the Gnostic and Manichaean by Epiphanius, Hippolytus and Augustinus. 9*

132

word

in the

Mandaean

that 'Rutia' stands for

'El,'

system, with the only difference but in both cases, among the

in the Asatir, the word 'Kadosh' means and not 'unholy' 'holy.' It is difficult to reconcile this meanto the word 'Kadosh' in this connection, with ing given

Mandaeans and

the usual

given to it by the Samaritans. The Samaritans always use 'Kadosh' (anp) in the meaning of
'holy'
it as it may, this parallelism is certainly remarkhave consulted them on that point, but they have not been able to give me a satisfactory explanation, except to say that it was the name of one of the idols worshipped by Bileam. We must assume, therefore, that we have here in the Asatir remnants of a very old tradition, which may have its roots in some such Persian system as that mentioned by Herodotus. Bileam is the wizard who comes from the East, and it would not be very difficult for the writer of the Asatir to credit him with the worship which he knew to be

meaning of

'holy!'

Be

able. I

practised in that distant country, identified by Babylon or Persia.

him with

peculiar passage may now be mentioned which carries us back again to the Bileam legends so often referred to before. passage in the Genza (Brandt, p. 45.) reads

as follows:

"There appears the Messiah (Christ) the prophet of the Jews. He calls the Seven Planets and makes them serve him. Each one fights for him. And these Seven lead
astray
is

all

the children of Adam.

The

first

of these

demons

Sames, the second Ruha d'Kudsha, and the third Nbu." Then follows a description of the benefits bestowed by
called

each of these demons upon those

who worship them. The

demon of Ruha d'Kudsha brings folly, adultery, frivolity, lewdness, passions, songs and witchcraft into the world. The demons of Nbu-Mshiha (with whom Christ is specially
identified) attack the people and spread perfidy amongthem.

The Mandaeans here consider

Jews, as a false

Christ, the prophet of the

prophet, and we have here again the

133

same beginnings of an anti-Messiah Legend. Everything: that is of Jewish origin or is sacred among Jews and Christians is turned by them into an element of evil. Here Christ takes the shape of Bileam, as a wizard and false prophet, the embodiment of evil advice and the man who teaches immorality and gives a bad example. So is
Bileam depicted in Rev. II. 14, and in other passages of the N. T., to which reference has already been made.. Everywhere Bileam is the arch-type of wickedness, leading,
people astray to fornication and the worship of idols, and: in the Samaritan tradition he also worships stars andplanets and invokes their assistance, like Jesus in ther Mandaean text. This identification and substitution of

the one for the other must therefore have taken shape in Galilee at the time when the Mandaean sect embodied it
in their teaching. The Mandaeans thus represent a further stage in the development from more primitive types found

the Asatir as well as in the

among both Samaritans and Jews in the first century. InMandaean we find now the d'Kudsha and El Hakadosh as evil powers, demons: Rufra

or false gods worshipped by Bileam as well as by ChristOnly an intimate relation between the various sects in*
Galilee and especially between them and the Samaritanscan explain this remarkable parallelism. The Samaritans: were the oldest sect. The difference however between the Mandaean and the Samaritan is sufficiently great to allow us to assume that the Samaritan did not borrow from: the Mandaean the reverse is much more likely to have been* the case. Mandaeans and Samaritans held in common the*
;

views about the Torah

hatred of the Jews and Jerusalem they both had peculiar the Samaritans alleging the text
;
;

held by the Jews to have been falsified (so Asatir, XI. 36); and to the Mandaeans it was a book altogether filled with,

given by Adonai to mislead the world.. This attitude was adopted afterwards by various antiJewish Gnostic sects.
false doctrines

134

There are besides many more parallels between the Samaritan traditions and ceremonies and those of the Mandaeans, but they lie outside the sphere of this investigation. They all, however, point to one result, that the Mandaean doctrines, legends and traditions have originated in -Palestine under very strong Samaritan influences.

The geographical

proximity, the possession of a language

also their opposition to

common
later

to both

and

Judaism and

younger
as

drew them closely together. As the Mandaeans leaned upon the Samaritans the older and borrowed from them much of the material on
to Christianity,
sect,

the

which formed the basis of

their

own

distinctive creed.*

ASATIR AND THE SAMARITAN LITERATURE.

The
very
destruction of the Samaritan literature

makes

it

difficult to trace the influence of the Asatir

on the

Samaritan literature farther back than the tenth or eleventh century. This is the date to which the oldest Samaritan
writings thus far known belong. One has also to remember that when the Samaritans copy an older text, or embody

own writings, notably if it is anonynever mous, they quote the source from which they have taken it. It is only in comparatively recent times, from the
it

wholesale into their

sixteenth century on that here and there the name of an older author is mentioned, especially by Kabasi. Still, the
subject matter of the Asatir, which was the only source of information, can be traced amongst almost every one of the

prominent writers and poets whose works have been preserved from the tenth to the nineteenth century. Very little has been saved from the period before that

The writings of Markah, who is anterior to that * The arguments by which Dr. Pallis, in his "Mandaean Studies" Oxford 1926, p. nsff., denies the Jewish influence upon the Mandaean doctrine and literature, and ascribes the references to the O. T. to Christian influences, rest upon absolute misconception of the history of religious movements in Palestine, and complete ignorance of the various sectarian developments which have taken place there. As shown above, the contrary is the fact.
date.

135

not period, have unfortunately

come down

form. There must have been a first book now lost, which contained a description of the Birth of

in a complete of his poems,

Moses. The parallelism between Markab. and the Hellenistic poet Ezekiel on the one hand, and the appearance of a series of compositions from the thirteenth or fourteenth century

having as their subject the Birth of Moses, strengthen that contention. It is furthermore corroborated by the analogous fact of the story of the Death of Moses, the text of which is published here, which rests ultimately on the last poem of Markahi: the latter is the intermediate link between the Asatir, and the later literature, represented by the above mentioned text. Markah, referring to Moses on two occasions, uses some peculiar phrases such as "His name will be remembered for blessing forever" (Asatir IX, i), and the words (Asatir Ch. XL 18) with which God approves of the work of Moses. They are* so characteristic that they could not have been coined independently. Markah must have borrowed them from

downwards,

all

the Asatir.

The next

oldest reference thus far available seems to be

the Tolida (ninth or tenth century) where, speaking of Akkoh, the author remarks: "This is the town built by * Kenan, the ancient." In the Asatir (Ch. 1 1) we find thus far the oldest source for connecting the building of towns with

the

first patriarchs.
is

The next to be mentioned now

Ab Hasda,

the author

of the Tabari, (Gaster Encycl. Islam s. v. 'Samaritans') the oldest and most important work of the Samaritan literature.

The author lived not later than the beginning of the eleventh century (ca. 1030 if not earlier). The book is a collection of
laws and discussions of legal questions. There is scarcely any

legendary matter in it. Still, a few details agree with the Asatir very closely, such as Moses copying the law in the * Chronique Samaritaine ed. by M. Ad. Neubauer, Paris 1873,
p. 24.

136
his life (Asatir Ch. XI. 3 1 5). is he called Mount God to go up very day by Nebo. The people are informed of his death by the host of angels which surrounds the Mount and who have come to pay honour to him. There are moreover two passages in the Tabafr in which the author seems to be entirely dependent on the Asatir. The first is when, interpreting the blessing of Moses of the tribe of Zebulun (Deut. XXXIII. i8ff.), he distinctly states that these blessings refer to the Taheb and to the Return of the Time of Favour (Asatir XII. 20).

course of the last

month of

On the

last

Still more close is the similarity with XI I. 19. which refers to the burning of the temple by fire, brimstone and salt. The very wording is identical (cf. notes ad loc.).

Far more extensive use of the Asatir has been made by

the author of the Samaritan-Arabic book of Joshua. Here we find the story of Bileam, his visit to the king of Moab

the advice he gave, the manner of his death, all of which are taken almost verbatim from the Asatir.* We find further-

more two variants of the "Death of Moses" which agree in the main with the description given in the Asatir, yet with some additional touches taken from Markah or another
similar source.

The next work

to

be mentioned

is

Ghazal (Tabyah) Al

Doweik, probably of the thirteenth century. Two treatises are ascribed to him, one a brief commentary on the Blessings of Bileam, and the other on the Second Kingdom. In the former he interprets the "Blessing," in the main agreeing * This is of no mean significance since it bears on the problem of the genuineness of the Samaritan-Hebrew Book of Joshua; for it proves that a book of such high antiquity as is assumed for the Asatir had been the direct source of an Arabic version or paraphrase, and that the author of the Arabic Book of Joshua has taken his materials

from an anterior Hebrew-Aramaic text, even then when he does not mention the source, as is here the case. The discovery of the Asatir removes every doubt and this will furthermore be proved in time, by means of other ancient documents which have since come to light. They will be treated much more fully in the new edition of the Samaritan Book of Joshua, now being prepared by me.

137

with the Asatir, though less fully, and without referring to the gods worshipped by Bileam. On the other hand, he also gives an eschatological interpretation to Bileam's
prophecy, but only tentatively, and prefers the interpretation found in the Asatir. Bileam is for him the son of

Laban, according, as he says, to tradition (which, no doubt, refers to the Asatir). For Al Doweik is the first to mention the Asatir by name and goes on to say that it is the work composed by "our Master, the Messenger," i. e. Moses. In the second treatise he adduces from the Scriptures ten
arguments to prove that a time
will arrive

dom

will return to Israel.

It is

the kingthus a treatise on the

when

Advent of the Taheb. In the I Vth Proof he gives us again the same interpretation concerning the star as in the previous treatise, and a little more fully, but agreeing with the Asatir. At the same time he gives in Proof VI a similar interpretation to that given by Ab Hasda, which agrees
with Asatir XII.
19. 21.
is

The

Birth of Moses

the subject of

many

writings,

dating from the end of the thirteenth century or beginning of the fourteenth century. There is first the poem ascribed to

Jacob ha-Rabban, probably the high priest in Damascus, who died in 1347, and all the important incidents therein are those found only in the Asatir. There exist besides three more poems of a similar kind. I have not been able to discover the name of the author, but he is a contemporary of Jacob ha-Rabban, whom he mentions with great respect, and also Pinehas, the son of Joseph, the high priest (1308 1362). The author must have lived before 1347, the year

when Jacob ha-Rabban died. The first of these three poems

piece in

is

a peculiar astronomical

which the author endeavours to trace the origin of the Samaritan Calendar to Adam, and its further transference to Moses and Pinehas, son of Eleazer, son of Aaron. The poem is also of a mystical character, inasmuch
as the

Mystery of the Calendar

is

founded on the Divine

138

engraved upon the rod of Adam. This rod afterwards comes into the possession of Moses. These details are partly borrowed from the Asatir, especially the references to the rod of Adam and Moses, and to the book of knowledge and astronomy possessed by Adam. Of special importance, however, are the mystical names of God found

Name

poem, made by permutations and substitutions of the letters in the true cabbalistic manner. They resemin this

ble strongly the mystical names of the gods of Bileam (Ch. X. 7). It is the same system and the same principle
in both writings

with the

Shem

the Asatir, however, Hamitfaresh. *

:

is

older and agrees

Still more complete is the agreement in the second poem with the narrative of the Asatir. It contains the full legen-

dary history of the Birth of Moses. Many of the incidents in the poem can be traced directly to the Asatir. No other
source so old as the Asatir
is

thus far known to exist among

the Samaritans for these Moses legends. The poem is more elaborate than the short narrative in the Asatir, and a few

more

incidents have been added, but there cannot be any doubt of the dependence of the poem on the more prim-

itive Asatir.

The

third

poem, which

is

much longer than the previous

ones, contains all the details found in the Asatir, including the name of the wizard Plti, and other details found only
in that book.

Besides these there

collection,

is still

a fragment of a

poem

in this

allusion to the last scene of Moses'

no doubt by the same author, which contains an life and to the future

of Moses' children, who, according to Samaritan tradition (Pitron XI. 2) were there and then separated from the rest of the children of Israel and preserved to the end of days in a state of absolute purity. In the Asatir this legend, well

known

in the Jewish literature,

is

also briefly alluded to

* See Gaster. Samaritan Phylacteries and Amulets, Studies and Texts p. 465 ff.

139

(Ch.

XL

2).

The author

have had access to the Asatir and used

sources for his composition.

of this Fragment must therefore it as one of the

similar long poem, very fully elaborated, and reminding one strongly of the style of Markafr, is ascribed to a certain Abdalla ben Shalma. There is no further information about him except that he may have lived about

1400 C. E. He states distinctly that he has taken his material from the writings of his ancestors, who had

from the tradition of their forefathers. He no doubt, to the Asatir, being the translation handed down in the name of Moses for we find him He is moreover absolutely dependent on the Asatir. the author of a poem for the days of Succoth (Cowley p. 746 ff) in which occur a few more incidents taken from the Asatir. They are all referred to in the notes to the text. Before proceeding further, Abisha son of Pinehas, the foremost poet of the Samaritans, must be mentioned, especially his famous Vision (Cowley p. 51 iff.), in which he described the future, the Advent of the Taheb, etc.,
obtained
it

refers thereby,

with the Asatir. He also knows of the altar on Mount Garizim (ibid p. 512.) being Abraham Kabasi (fifteenth to sixteenth century) the
fully agreeing

built

author of the "Secrets of the Heart," has also some

allusions to legends found in the Asatir. In the year 1 53 7 his pupil and friend, Ishmael Rumihi, at the request of another high priest of the same name,

known

Pinehas, composed in Arabic a versified life of Moses, as "Molad Moshe;" -every incident narrated
is

therein

found in the previous poems and above

is

all

in the Asatir. This

whilst
all

the only composition in Arabic, the others hitherto mentioned are in Samaritan.

In some of them reference

episode,

is also made to the Bileam showing their utter dependence on the old book. At the end of the seventeenth century, or the beginning

of the eighteenth,

a certain

Meshalma

the

Danafite

140

composed an elaborate commentary on Genesis. This was afterwards completed by Ibrahim ben Jacob. Meshalma is the second to quote the book under the name of the author of the Asatir, "Baal ha-Asatir," El Doweik being
the
first to refer to it thus.

He

gives literal references

which are of the utmost importance, for he must have had access to a slightly different recension or to a somewhat more accurate ancient copy. I have, therefore, given all his references in full in the notes, whenever
they present variant readings.

Abraham ben Jacob (eighteenth century, Cowley 623 ff.) includes in a poem some incidents from the Asatir
and from other traditions, e. g. Adam keeping away from his wife for 100 years (As. I. 26); Amram keeping away from Jochebed until ordered by the angel; Moses hidden in a fiery furnace and saved daughter of Pharaoh healed from skin-disease (cf. Pitron to XI. 9 and XII. 5.) Finally, the book is again quoted very fully in the
;

Malif, a kind of catechism for the instruction of the Samaritan children in Biblical history and precepts. In
is, however, chiefly a collection of Biblical legends directions for prayer, and a large number of the legends have been taken verbatim from the Asatir. The book

reality it

and

incomplete, and author. copy of

is

is
it

written in Arabic

by an unknown was made by Pinehas, the son of

Amram, who

died 1897. His son translated it for me into Samaritan from the Arabic, and it consists of 230 questions and answers. The parallels are quoted in the notes by the

number of the question. The author was fully conversant with the Samaritan traditions, and he incorporated them into his book. An edition of the Samaritan version is being
prepared by me.
It is

unique in character and value.

of these writers ever called into question the authority, authorship, or antiquity of the Asatir. It is

None

an

essential part of the

literature,

and

its

Samaritan Biblical legendary most important source.

CHRONOLOGY AND DATES.

Among
the

many

peculiarities

which

this

little

book

offers there are the dates on which events have happened, which are here minutely recorded. There must have been a special reason for working out these dates and for introducing them into the book. At one time chronology was

the first occupation among the prominent scholars of the various nations. It was a reaction against the arrogant

claim of the Greeks of being the masters of civilisation.

They would

derive everything from their own alleged and depreciate as much as possible the civilisations of the East. To this, the latter replied by
intellectual superiority,

producing chronological lists of kings and emperors who had ruled the world thousands and tens of thousands of years before the Greeks had ever existed. Their own

was so immensely superior and so much more it was claimed that whatever the Greeks was simply derived from these ancient sources. possessed I have mentioned before the claim that Adam had been
civilisation

ancient, that

the divinely inspired author of astronomy, and, in fact, of all the sciences. Berosus for the Babylonians, Sanchuniaton for the Phoenicians, all put forth such long lists.
its

Manetho for the Egyptians; The Jews, for their part, pro-

duced the Bible, and told the history of the world from
very creation. Out of the pages of the Bible a special chronology has been evolved, and every minute allusion that could be found in the text has been used for that

As far back as the third century B. C., if not Demetrius earlier, (Freudenthal, Hell. Stud. 35ff.) with great ingenuity prepared such a chronology, (Gaster, Studies and Texts p. 650). Unfortunately, only a small fragment has been preserved. Another fragment is a further attempt at a chronology which is to cover the whole
purpose.

period of the Biblical history. It was in that atmosphere that search was made also for special chronological data.

42

There was. an additional reason for such a search. The daily Calendar of ancient nations was not merely a record of days and months, but also a record of important events. Based upon one calculation or another the Calendar contained the dates of festivals and of other ceremonial observances. In addition to those mentioned in the Bible, other commemorative days were entered. The people observed these days either by fasting and mourning, when they referred to tragic events, or by rejoicing and revelling, when they brought back the memory of

happy occurences

in the life of the nation. Astrology

and unlucky brought work on which should or should not be underdays, taken, best fitted for joy and mourning. These were deftly blended with .historical occurrences, so that a day on
in its train also the belief in lucky

which some calamity had overtaken the nation, or a great man had died, became afterwards an ill-omened day, on which the people refrained from any joyful activity. On the other hand, the lucky days would be made to coincide either with the birth of one of the great men, or

From this signal victory or other happy event. of the of and view, retaining point importance inserting the memory of single minute dates can easily be undersome
the reason for the dates given in the Book of Jubilees in which, however, with rare exceptions, only the months and years are mentioned. On two
is

stood. This probably

we find the day mentioned, but this must be understood to mean the day of the month, not the day of the week. In the Asatir we find,
or three occasions only do

on the contrary, the larger figures entirely omitted, with two or three exceptions, which will be mentioned presently, and sometimes also the day of the month. Herein lies the difference between this book and the Book of
Jubilees.
ilar

In the Jewish literature we find a host of simCalendars, in which the days of the month are specially
is

singled out. There

in the first place the Scroll of Fasting

143

list

(Ed. Pr. in Seder Olam Rabba, Mantua 1513) with the of days for the twelve months of the year on which fasting was not allowed. They commemorate days of
period.

from which festivals, may even have had a totally different origin, obtained an historical justification and backing. There exists also another list of days which is usually joined on to that Scroll of Fasting. Various events which happened on the twelve months of the year are noted down. They are taken mostly from the Biblical period. Not a few of these, as shown in the notes, coincide with the Samaritan dates. Other similar lists are found in other Jewish writings, the dates of which are uncertain, as well as in "Albiruni" translated
see
this fact that

happy events of the Maccabean

We

popular ceremonies and

by Sachau. Not a few of the dates given in the Asatir, however, are difficult to verify, nor is it clear upon what they are founded.

The starting-point of the chronology is here the era of the Creation of the world. There is no trace of counting
by. Jubilees,

although this counting was not

It

unknown

among

the Samaritans.

appears already in the oldest

portion of the Tolida which is not later than the eleventh century. The era .of Creation is taken for granted in the

No question is raised as to whence it came. It is the one found in the Bible, and therefore of divine origin. No other era is even contemplated. At one time the SamariAsatir.

Entry of the children of under Joshua, but they kept to the era of Creation. The author of the Asatir, indeed, seems to be unaware of the era of the Entry. He does not betray any knowledge of a different era from that used by him. The scanty remnants of Samaritan literature cannot help
era, that of the

tans started a

new

Israel into Palestine

us to determine the time

introduced.
I

when the era of the Entry was have been able to discover a third era from the time of Jezdegerd, and to this they added later on the

Mohammedan

era.

But

in

some

Biblical fragments of

144
the eleventh or twelfth century I have found that the era of Creation and not the Mohammedan has still been used
in their colophon.

To

the author of the Asatir the world

it

is

to last 6,000

years, after which, without saying

clearly, will

be the

Day of Judgment This event, however, is not connected directly with the Advent of the Taheb, who is only once mentioned (Asatir XII. 24). He is to bring back the Days
of Divine Favour, lost from the time
face,
Eli.

when God "hid"

his

and turned away

Then

in anger, owing to the schism of the holy vessels of the Temple on Mount Garizim

were hidden in a cave and the period of the "cursed" Fanuta began, which has brought so much misery to the people.

The years of the patriarchs agree, to a large extent, with the readings in the Samaritans recension of the Pentateuch. There is a slight difference, in the case of Seth, (II. 26) due probably to the copyist's mistake.
Other slight differences will be seen from the comparative table reproduced later on from Geiger. It is one of the peculiarities of the Asatir not to use the words "he lived so-and-so many years." Instead of this he says "he learned (or taught) c^s," meaning thereby he learned from Adam or he "ruled." So specially in Ch. II, where the whole list of the first patriarchs is
given.

The date of Moses' death agrees entirely with the Samaritan computation found in all their writings, and on two occasions the number of years mentioned as past agrees with the general assumption that the life of the world can
only last 6,000 years.

Thus

at the calculation of the Flood,

where the 6,000 years are distinctly mentioned (IV. 2off.), and so finally for in Prophecy of Moses (XI. 20). It is to be fulfilled at the end of 3,204 years, which added to the 2, 796 years, assumed as the date of Moses' death, complete 6,000 years. This must be taken as another proof of the independent Samaritan origin of the Asatir. The

145

Jews have also endeavoured on their part, to establish the chronology. The Seder Olam Rabba, or the Order of the World, is thus far the oldest book of that kind found in the
Josephus also uses practically only the for era of Creation the Biblical period. It may be that the
literature.

Hebrew

Samaritan chronology was directly

or indirectly the

stimulus to the compilation of a Hebrew chronology. The Samaritan always has a polemical character, and the Jews,

no doubt, reacted to it, or the case may have been viceversa, the Jews taking the initiative and the Samaritans following suit; cf. the old Chain of the High Priests (ed. by Gaster, J.R. A. S., April 1909, rptd. in "Studies and Texts" p. 283 ff.), and the genealogical lists, each one trying to prove thereby the accuracy of his own tradition. Among the Jews other works have followed in the course of time, like the Yuljasin by Abraham Zakuto (Ed.
Pr. Constantinople 1566, ed. Filipowski, London 1857) the Chain of Tradition (Shalshelet Hakabalah, Ed. Pr.

Venice 1587) by Gedalyah Aben Yafria; and finally all these various calculations have been co-ordinated by Yechiel Heilprin in his Seder Hadorot, to which constant reference has been made in the notes. It may not be out of place if a brief reference is made to the scant allusions of an eschatological character, which are after all bound up with the limit of time. At the end
of a certain period something is expected to happen. I have on sundry occasions drawn attention to the simplic-

and vagueness of the eschatological outlook in the It has not yet moved far away from the Bible. The only points occurring here seem to be the expectation of a Day of Punishment and Reward, and the very curious
ity

Asatir.

statement in connection with the burial of Enoch. He is buried near the Holy Mountain and it is stated that
those

who are buried within a radius of 2,000 cubits will so be exempt from the "burning" (As. II. 41). Nothing further is added to explain what is understood by this
Asatir.

10

146

"burning." It may mean the burning of the wicked in a kind of Hell, immediately after death, or it may mean

burning after the Day of Judgment. But nothing is mentioned of either the character of the Day of Punishment and Reward or the time when it is to happen, nor is anything said of resurrection and immortality. The only allusion to the Day of Judgment is found in the passage of the Three Nights (IX. 37). From other
their

definite

writings of the Samaritans, I gather that these eschatological notions are derived from Deut. Ch. XXXII and

XXXIII (The Samaritans like the LXX read

apj DV* "day of punishment," instead of M.T. "mine is punishment" in II. 3 5); to the Samaritans Deut. Ch. XXXII Deut.

XXX

has become the ultimate source of their eschatology. It

the result of an early form of exegesis which keeps strictly to the letter of the Law.
is

COMPARATIVE TABLE OF THE CHRONOLOGY OF THE FIRST TEN GENERATIONS.

(From A. Geiger,
Jiidische Zeitschrift fur Wissenschaft Vol. I, 1862, p. 176.)

und Leben,
Sam.

MT.

LXX Joseph.
230 700 230
-

Adam Adam Sum

before begetting Seth

after begetting

Seth

130 800

130 800

47

MT.
Mahalalel before begetting Jered Mahalalel after begetting Jered ~~
65

LXX
165

Joseph. Sam.

165

830
895
162

730
895
162

65 830
895

Sum
Jered before begetting Chanoch

895
162

62
785

Jered after begetting

Chanoch

800
962

800 962
962

Sum
Chanoch before begetting Metushelach

847

65
after begetting

165

165

65

Chanoch
shelach

Metu300
365

200
365 365

300
365

Sum
Metushelach before begetting

Lemech
Metushelach after begetting

187

167

187

67
653

Lemech

782

802

Sum
Lemech Lemech
before begetting
after begetting

969

969
188
565

969
182

720
53

Noah Noah

182
595

600
777 500 653

Sum
Noah Noah
before begetting children at the time of the Flood

777

753

500 600

500

500

600

600

600

Asatir agrees in the main with the Samaritan recension.

GEOGRAPHICAL AND OTHER NAMES. ARABIC GLOSSES.

personal names found in the no than the Arabic less book, equivalents, presented a problem which was not easy to solve. Taking first the
10*

The geographical and

148

geographical names, we find a number of towns built by men of the first generations. Some of them are names of

towns found in the Pentateuch, such as Riphat, Rechoboth, Bosra, and others well known to belong to the Palestinian area. Others, on the contrary, are absolutely unknown, for instance, Badan, where Adam lived (1. 23) and died. (III. 2). For a long time I was inclined to identify it with the Biblical

"Padan," in spite of the fact that every thing pointed to Palestine, and still more to the neighbourhood of Mount Garizim. By mere chance I found the name in one of the Samaritan chronicles in a totally different connection. It was there described as a place near Sichem, but which had disappeared long ago Strange also are the names of the countries
divided by
Still
is

Noah among

his children after the

Flood (IV)

surprising, unless due to corruption of the text, the description of the boundaries of Palestine as seen by
.

more

Moses, (Asatir XI 4 ff) though it rests ultimately on the text of the Bible (Numbers XXXIV). Again in the case of
places like

Adar Shgg

(IV.

l)

the dwelling-place of Noah,

every attempt to identify it has utterly failed, and why Hebron should be called twice Eyul Mth (III. 3 and IV. 38)
is a question no answer to which can be found. the case with Adrms, the place where Adam

The same is wor shipped

I

first (III. 14),

Sursn

(III. 19),

and many

others.

have

searched in vain through all available sources; the Bible and Josephus, Eusebius and Jerome (Onomasticon), mediae-

and modern geographers of Palestine down to Smith's Historical Geography of Palestine. There is no doubt that some of the names are cryptograms, the result of permutation and combination of letters, as is the case with the personal names, to which reference will be made presently. On the other hand these old names have also undergone the same process of being, as it were, modernised, such
val travellers

happened notably in the ancient Geomeria, or the division of the land by Noah. The Book of Jubilees also conas
tains such extraordinary names, like Elda, (III. 32) the

149
place of the creation and death of Adam, and also the names of the countries given by Noah to his children. I

have shown in my introduction to the Chronicle of Jerafrmeel that from very early times more modern names were substituted regularly for the older ones found in the Bible. The Palestinian Targum, no less than Josephus, and a host of other subsequent writers, does not hesitate to
give the current name of the town or of the nation, better known to their readers than the obsolete and long forgotten.

But

this substitution

has been effected gradually.

It

took

name was entirely eliminated. It was done first by the way of interpretative glosses inserted in the text. Side by side with the old stood the new name,
time before the old
first as

a marginal or interlinear gloss. It was then inserted into the text by the later copyist, and finally retained in

lieu of the old,

which was then discarded.

It is precisely

the same process through which the geographical names found in the Asatir have passed. But here they are still in the second stage in which the old name has been retained, and the Arabic equivalent, or reputed equivalent, is added. But this process has been continued in the Arabic

paraphrase, where, for instance,

when

Sifra (a curious

form retained integrally as a proper name without re

cognition of the He locativum) is explained as beingidentical with Sichem, the Arabic paraphrast of the twelfth or thirteenth century straight away substitutes Nablus
for Sichem,

and so in other

places.

Meshalma,

in his

quotations from the Asatir, often altogether omits the Arabic equivalent, for it evidently was not in his copy,

or he gives sometimes other equivalents.

I draw special attention to this fact, for the appearence of these geographical names might create the belief that the book is of a more recent origin. How little justified

such a conclusion would be

that there
is

is

no consistency

in the equalisation, but

more important parallelism

shown not only by the fact by the with the Samaritan Targum.

ISO

This

Targum

is

not later than the second century C. E.,

and it even may be older. In that Targum, a number of words were discovered which had a strange appearance and which no one was able to reduce to any known root. The result was that for a long time they were believed to be survivals of the language of the mythical "Kutheans"
brought as colonists into the land by the Assyrian Kings. It was the merit of S. Kohn,* however, to prove beyond cavil or doubt that many of these strange words were nothing other than Arabic glosses to obsolete Samaritan words that had been introduced into the text for explanatory purposes; but they had become so corrupted by constant use that they could no longer be recognized easily. It is precisely the same with the Asatir. Obsolete words, the meaning of which the people had forgotten, were explained originally by Arabic glosses. At one time or another glosses have been introduced, but happily they have been limited to geographical names, and have not affected the personal names, which remain unchanged, except on one or two occasions, like Bab El Abwab (Asatir IV. 27.29). which, in itself, is not a real geographical name. Cod. A., which has been taken as the basis of the present edition, offers another and if possible more decisive
proof for
the
late

insertion

of glosses, since Arabic

glosses are actually written between the lines above some obsolete words. careful examination of the text reveals

the fact that except for these geographical names, there are only two or three words which seem of doubtful Arabic
origin. Such, for instance, is the

word "ngmut," (III. 9), But this also seems to be a "astrology." inserted to explain the meaning of simply gloss probably the "Book of Signs," i. e. that it was the book dealing
translated

by me

with the signs of Heaven, with the revolutions of the sun, moon and stars. The word "ngm" is considered by the
* Zur Sprache, Literatur und Dogmatik der Samaritaner, Leipzig Abhandlungen fur d. Kunde des Morgenlandes, vol. V, no. 4.

1876;

Arabic lexicographers to be a foreign word, and it may well be of Samaritan or of other North-Semitic origin. The other word, found in Arabic, but also unquestionably of foreign origin, is "fngl", (III. 26), which I have translated as "cup" or "dome." Both are technical terms, and have unquestionably been introduced as explanatory
glosses.

A
will

comparison with the Samaritan Targum here again prove fruitful from more than one point of view. In

the Samaritan

Targum we find not only explanatory but real substitutions of new names for those found glosses, in the Hebrew original of the text. The translators were
not satisfied with merely adding the modern equivalent, whilst leaving the other in its original form, as the author of the Asatir does, but he or those who copied or revised
the Samaritan
further.
ted,

The
their

and

time to time went one step names were entirely eliminaplace was taken by modern names, and this,

Targum from

old Biblical

in spite of the fact hitherto not

that the Samaritan

Targum has

sufficiently recognized, also been subject to

constant revision and assimilation to the original Hebrew and the Jewish text, just as happened with the
is highly instructive. Targum. In this respect Gen. Ch. As a rule the personal names of the nations are retained

LXX X

Hebrew form. But in w. 1 1 and names of the towns built by Ashur. For each of these Biblical names the Samaritan Targum has totally different names. Even the name of Babel (XI. 9) has not escaped the hand of the Targumist. In the Sain the
1

Targumim

in their

2 there occur the

it is a cryptographic permutation, has been substituted for toa. In Gen. X. 30 the translator misunderstood the Hebrew name Mesha

maritan

Targum pW,

read as p ?^, as
1

KtfBO reading it as if it were twos, he translated it teooa which makes no sense. In the Asatir, on the contrary (ch.V. 13), it has been translated in an entirely independent manner reminding one of the Palestinian Targum. The

152

Samaritan Arabic translator has done precisely the same

as the Samaritan

Targum. Some of the personal names

have not been changed, whilst many of the geographical names have been replaced by more modern equivalents (so Gen. X. I, X. 1 1 ff.). In the Asatir we have both names. The Hebrew has been preserved whilst the Arabic has been added. It is noteworthy, however, that these new Arabic equivalents in the Asatir differ both from the Samaritan and Arabic Targumim being independent of both. Furthermore in Gen. IV. 16, the name of the place to which Kain had gone is in the Hebrew ]~iy fionp p. For this the Samaritan Targum has py njma "to. In the Asatir
of the place is "Hanohiah," which, by popular etymology and through Samaritan pronunciation, has been changed in one place into"Antokia"(II. i) thus differing again from the Targum. It is not un(II. 9)

the

name

important to mention in this connection that the proper names in Gen. XXV. 2ff. (the sons of Abraham and Keturah) remain unchanged in the Targum, whilst the Arabic
translates

into better

most of these as well as of those in w. 13 15 known names of Arabic tribes and clans. In Gen. XXV. 18 the geographical names which occur also in the Asatir have remained unchanged with the exception of miB>K for which the Arabic has ^its (= Mosul). Most of the rulers (a^ito) in Gen. XXXVI. 4off. have also been
changed
in the Arabic, whilst the

Targum has preserved one passage in the Pentateuch to which reference has already been made, viz:
them
unaltered.

There

is still

Numb.
estine.

Ch.

XXXIV,

the

names of the boundaries of

in

Pal-

These have remained unchanged

in the Asatir (Ch. XI. 4ff.),

both the Tarare great-

gum and in the Arabic. But most of these names

and thus again, ly changed the Asatir is independent of either, and no doubt represents the earliest stage in that slow transformation and introduction of Arabic geographical names. A glance at any Samaritan MS. with Aramaic Samaritan texts will

J53

show that
the ages.
linear

practice has been continued throughout There are numerous marginal and even interthis

explanatory glosses in the

oldest

collection

of

hymns, the "Kenosh," among my Samaritan MSS. In the same way also glosses are found in MSS. of the poems of Markah. Nay, even in the margin of the marriage contract of the high priest Ishak (in "Studies and Texts" p. I39ff.) the Arabic name of the bride is added. The Samaritans, like the Jews, in Hellenistic and later times have often two names, a Hebrew and an Arabic name. The former is, as it were, the holy name and the other the profane or secular name. The Hebrew name of the young woman is duly entered in the text and the Arabic "Kunya" figures as a marginal gloss. These glosses cannot, therefore, be invoked as a proof for the late age of the Asatir, but they are on the contrary one of the best proofs for its high antiquity; for had the book been of late origin, it would be absurd to imagine that the author would have gone out of his way to use apparently old and by then no doubt already forgotten names, and to insert them into his writing. He could at once have used names

known to his contemporaries, as Josephus,Targum, have done. There would then have been no necessity to add the presumed Arabic equivalent, or to substitute altogether a new name for the old one. Arabic explanatory glosses have only been introduced chiefly into old writings for the purpose of elucidating the meaning of an obsolete word, or for the identification of an ancient long-forgotten place-name. Thus these Arabic glosses, like those in the Samaritan Targum, testify to the high antiquity of the Asatir, and the veneration in which it was held throughout the ages. They can only assist in determining the date of the archetype from which the two existing codices are the only extant copies. Nor will this be an easy task, for only a few of the geographical names here mentioned can be identified.
better
etc.

154

We
where.

turn

now

also confronted

to the personal names, and here we are by the fact that names of persons are

mentioned in the Asatir of whom nothing is known elseThey were certainly not invented by the author, but whence did he get them? Occasionally one might suggest that symbolical names have been invented, as has been the case elsewhere, e. g. Avan (sin) Azurah (forbidden, restrained), in the Book of Jubilees, IV. I, as the names of the sisters of Cain and Abel, these names being nothing else than the Hebrew words occurring together in
Isaiah
is

a fact hitherto unrecognized. Another example the peculiar genealogy of Haman found in Targum 1 1 to
1. 13,

(II. 6) in which P. Cassel* recognizes the names of Procurators and Emperors that had been hostile to thejews, and who were therefore held up to execration as the progen-

Esther

of Haman. But no such explanation can be found for names and genealogies found in the Asatir except e. g. the names of Gifna (leprosy) or Maktesh (disgrace) (I II. 13) made by a slight change of letters from the word Makdash (sanctuary) given to Sion and the Temple by the Samaritans. There is no suggestion of anything wrong in the names of the two sisters of Cain and Abel, Al'alah andMakeda(1. 3), or in the very curious pedigree of Pharaoh from the Kittim (VIII. 15). Neither the lists ofManetho andSyncellus nor modern Egyptology have helped in solving this problem. The same is the case with the genealogy of Bileam
itors

the

where he is traced back to Laban. In the Jewish Bileam is identified with Laban (see above). The only paralls for these kind of fictitious genealogies I have hitherto found in the pseudepigraphic literature are the two genealogies of Joshua and Caleb in the PseudoPhilo Antiquities, XV, 3 ff. Great importance was attached
(X.
i)

literature

to the line of descent, especially at that period. very lists in the Books of Ezra and Nehemiah *
II.

The
and
40 ff.

Targum

z.

Buche Esther, Leipzig

u. Berlin 1885, p.

and

p. VI.

155
Chronicles, as well as the Chain of the high priests among the Samaritans, no less than the genealogy of

Jesus, in the Gospel Matthew I, show what great value was placed on records of pure and direct descent from great ancestors. One cannot here forget to mention

the genealogical

Olam

of the Exilarchs in Babylon in Seder Zutta and that produced by the Karaites, in favour
list

of Anam, the founder of their

sect,

published in the Notitia

Karaeorum.* So strong must that feeling have been that in consequence thereof such fictitious genealogies were invented in order to trace the evil fruit from an evil root.

The habit of tracing the pedigree, especially of rulers, as far back as possible, and recording them on their monuments
and tombstones, can be seen constantly
in the

numerous

North-Semitic inscriptions (as well as in Arabic and probably also in Babylonian and Assyrian ones). It is curious that this habit should have been preserved among the

Samaritans and have become here a regular practice. The author of the Asatir has also taken some liberties with the

names of the Kings of Edom and

their places of origin

(VIII. lof.) differing from the statements in the Bible (Gen. XXXVI) and also from the Samaritan Targum. Again at least two wizards are mentioned here, one, Plti(VIII. 24),
in the time of Moses.

and any

in the

(The names are all reproduced here book exactly as they are written, without

unless they are well-known Biblical This name occurs in the Pentateuch, Numb. names.) XIII. 9, as Palti, son of Raphu of the tribe of Benjamin.
vocalisation,

The name again

occurs in

I.

Samuel

XXV.

44, as the

man
It is

to

Saul gave to wife Milkah, David's wife. not the habit of the Samaritans, however, to give

whom

Biblical

names

to wizards.

The name "Palta"

or "Palti"

of a person in an Aramaic papyrus of the second century B. C. E. found in Egypt (Cowley, occurs as the
* Ed.
fol4bff.
J.

name

C. Wolfius,

Hamburg

1721,

'OTIS

in Wien

1830,

156
Proc. Soc. Bibl. Archaeology, November 1915). Then is a name written both Mertis (X. i) and Turts (VI. i8)

there

have then the evidently corrupt. story of Afridan (II. 35, III. 13 ff.) the son of Tubal Kain> with its distinct virulent attack on Sion and the Sanctuary
of these forms
is

One

We

of which no other parallels are known. All these peculiarities point to a purely Samaritan origin, which is furthermore corroborated by the fact that

we

find in the Asatir a

number of cryptograms

also

of

personal names which may be the required clue for the identification of the various names occurring in the
genealogies mentioned above. Most prominently the case in the Prophecy (Ch. XI. 20 ff.) where
is

this

all

the

proper names are concealed in cryptograms. This proves again the entire independence of the Asatir from any
other pseudepigraphic or Midrashic writing which has thus far come down to us.

THE ORIGINAL LANGUAGE.

The only
is

as to whether the

question that could arise under this headingbook was originally written in Samaror in the vernacular Samaritan.

itan

Hebrew
is

Greek

utterly excluded. On many occasions, especially original in connection with my studies on the Testaments of the

Patriarchs (loc.cit.Q. 69ff.) and Tobit (loc.cit. p. i), now reprinted in "Studies and Texts," I have endeavoured to. show the utter impossibility of a Greek original for Jewish
trace of Greek idiom has yet been found whether preserved in Hebrew or in Aramaic. On the contrary, the Greek texts abound in Hebraisms;, even the Assumption of Moses can best be understood when retranslated into a Semitic tongue. There is besides the inherent improbability that a Jew or a Samaritan

Apocrypha.

No

in these texts,

to

would recognise as genuine or of any value a book ascribed Moses and yet written in Greek. However ignorant and credulous and these books were not written only for the

157

Ignorant and credulous

the reader would

still

know

at

least that the language used

by Moses could only be Hebrew,

or at the worst, Aramaic. The author of the Asatir

so

knew the Pentateuch very well,

was able to read into the text some allegorical explanations, and to add to the narrative legendary amplifications. In the story of Kain the passages from Genesis and in that of Bileam the passages from Numbers are given verbatim in Hebrew (see notes ad loc.). If the book had been written in Hebrew, there would have been no reason why the translation should have retained a few Hebrew quotations, whilst translating all the rest. These quotations are not even indispensible for the elucidation of the legend. It is quite different if we assume an Aramaic original and not a translation. Then the author would give the Biblical passages as quotations to distinguish them from the rest, which was written in the vernacular.
so that he

much

Hebrew Samaritan writing is known to exist the Book of Joshua and a few fragments belonging except to the Joshua literature. On the contrary, all the oldest
old

No

writings Targum, Markarji, Nana, Amram Dahra and the oldest prayers are in the Samaritan language. If this Asatir was to serve a popular purpose either in con-

junction with the Targum or independently of it, then it must have been written in that Aramaic vernacular in which
it

has been preserved to this very day. The Prophecy (Ch. XI) and the Oracle (Ch. XII) with their peculiar syntactic construction, could not have been translated from the

Hebrew, besides the obvious obstacles of rendering literally and yet faithfully so obscure a text as this is. Moreover, neither in Greek nor in Hebrew is there a book
completely corresponding to theAsatir ofwhichthe one might be deemed the original and the other the translation. It is

we have in the Asatir a compilation sui generis unlike any other Biblical Apocryphon. It does not follow any known writings, nor is there any one known similar to it.
evident that

S8

DATE OF THE ASATIR AND FINAL

CONCLUSION.
After this survey, sometimes more elaborate, at other

times more restricted, but yet covering a wide field, it is not very difficult to fix the date of the composition of the Asatir.
it must be anterior to the date of Artaand panos Eupolemos, and to the third book of the Sibylline Oracles. It is very much older than Josephus and the Palestinian Targum, and the differences between the Asatir and all the other pseudepigraphic writings are so profoundly marked that a long space of time must have

It is

obvious that

elapsed before the simple tales or brief allusions could have been so fully developed as found in the latter writings. I have already pointed out that the Prophecy, properly interpreted, does not carry us down further than the time of Ezra, and the erection of idols or statues on Mount

Too little is known of the post-Biblical history and when such an event could have taken place, to allow us to draw any definite conclusion from this faint allusion. The Samaritans themselves have lost every
Garizim.
of the time
.

knowledge of the meaning of this allusion, and the various interpretations published show how hopelessly they are Their interpretations are contradictory and at a loss. anachronistic, mere guess-work of no value. It is significant that the Taheb is only vaguely referred to and that the whole eschatology is of a most primitive character; it is
almost a starting point of the application of Bileam's

prophecy to future events. There is no reference to the Resurrection of the Dead in the Prophecy itself, or even to the Day of Judgment, although the world is reckoned to come to an end after 6,000 years. The only outlook on the future is to a time of peace and happiness; of great joy, of intense study of the Law, and of, the recognition of the Samaritan claim. All
this is of very archaic character,

159

these ideas

and could not have been compiled at a date when all had become, in a more fully developed form,

the
If,

common

as has been assumed,

property of the inhabitants of Palestine. e. g. the Book of Jubilees and

etc.

the

Book of Enoch,

are as old as the middle of

the second century B. C., astrology and demonology of a very elaborate character must have been rampant at
is no trace of it in the Asatir, whilst the picture of the happy times following upon the Advent of the Messiah, on the one hand, agrees with the last chapter of Daniel save in the reference to

that time. Yet there

the awakening of those "who slumber in the dust," and still more closely with the Sibylline Oracles.

Attention must be drawn in this connection to the rem-

arkable fact that not the slightest allusion is made to the Maccabean period. The Samaritans, as well as the Jews, were deeply affected by the action of the Hellenizing king
Antiochus, and Josephus (Ant. XII. 5. 5. 257 ff.) did not hesitate to accuse the Samaritans of bowing their

knees to the heathen worship; and yet, not a trace of the terrible persecution to which the Samaritans

mentioned either in the prophecy or still more significant is the complete silence about the Destruction of the second Temple. The existence of that second Temple had been the cause of the most virulent contention between the Samaritans and the Jews. The former would have gloated over its destruction, and would not have failed to point to its fate with the utmost satisfaction. On that occasion the Jews again accuse the Samaritans of having acted treacherously towards them. Not only, it was said, did they side with the enemy, but they took an active part in bringing about the destruction of Jerusalem and the burning of the Temple. Such an event, which deeply stirred the feelings and imagination of the people, could obviously not have been passed over in complete silence; yet there is no
is

were exposed
in the oracle.

And

i6o
reference in the prophecy and the oracle to anything beyond the Destruction of the first Temple and the

time of Ezra. All these are so

proofs that the composition of the Asatir was anterior to the Macca-

many

bean period. There is, furthermore, no reference to Pinedas establishing the Calendar, and as for the kings enumerated in the oracle (Ch. XII), the reference is so shadowy and so artificial that no historical conclusion of any value could be drawn from that list. There is no period in history to which it could apply, or there are too many to which, by some ingenuity, the list could not be made to fit that it is very old, however, has been shown before. There is one more argument from the language. All the existing Aramaic works belong to the first, second or third centuries of the common Era. Not a single book has been
;

written in pure Aramaic since.

The

literary revival

among

the Samaritans from the fourteenth century downward shas only helped to re-establish the use of that peculiar Hebrew

which is of a strictly Samaritan colour. These and many more arguments which arise from the minute comparison of the Asatir with all th<j6 ther documents mentioned hitherto, all point in the same direction, and justify us in assuming that this book could not have been compiled later than between 250 200 B. C. E.
Asatir,

Having thus determined the approximate date of the some important conclusions may be drawn from

this result.

They

Biblical

and
It

are of a threefold character: philological, exegetical. The book is unquestionably the

oldest

monument

of the Samaritan literature hitherto reall

covered.

contains already

specific Aramaic dialect, and it have been the language in general use among the Samar-

the peculiarities of this proves thereby that it must

itans at that early date, also for their literary productions. It was not only the spoken, but also the written language:

nor was

its

use limited only to the Samaritans. Aramaic

was the lingua Franca of the Persian Empire. It must have been in use long before the beginning of that kingdom. Jews as well as Samaritans and other nations in the Persian Empire spoke and wrote Aramaic. It was also the official language. The decrees of the kings in Ezra

and Nehemiah differ little from the Aramaic portions in Daniel, and from that of the contemporary papyri of Assuan. It was the language best understood by the people. This corroborates the interpretation which has
been put upon the action of Ezra, who caused the Law to be read to the people both in Hebrew and in the
vernacular.

We

see

now

in the Asatir the result

of a

parallel movement among the Samaritans, the outcome of which was the Midrashic expansion and the inter-

pretation found in theTargum, and in the legendary additHitherto the Samaritions to the Biblical narrative.

an Targum was considered to be the oldest work written in Samaritan, followed by Markah, whilst some of the liturgical prayers and hymns were supposed to be older.
the Asatir easily claims the prerogative of being the oldest specimen of Samaritan in its phonetics, accidence

Now

and syntax, not to speak of the vocabulary with its truly archaic character. have in the Of special importance is the Biblical aspect

We

Asatir the oldest references to the Bible; for it a book which rests in all its details upon most minute points in the Bible.
It serves exclusively the purpose of supplementing the Pentateuch from beginning to end. No historical incident of any

importance is omitted, no apparent gap which this book does not intend to fill, and what is still more interesting, it

shows the existence of the Samaritan recension of the Bible already in the hands of the Samaritans as far back as at
middle of the third century. All the points of difference between the Samaritan and the Jewish recension are
least the
is

already in that text; nay, the polemical part of the Asatir nothing but an elaboration of these points of difference
Asatir.

162

which

rest upon the Samaritan recension. The polemical character of the Asatir has already been referred to before, and it draws its inspiration from the divergence between

the two recensions. All the important dogmatic principles in which the Samaritan recension differs from the Jewish
are

emphasized

here,

and

justified

by Agadic

inter-

Garizim, the Chosen pretation. and the hatred the Mountain, against Temple in Jerusalem,
holiness of
as well as the execration of Eli,

The

Mount

prominent features of this by the way, a good knowledge of Jewish history from Joshua to Ezra. The importance of this fact cannot be overestimated, since it leads to a further result viz., the
plays,

Solomon and Ezra, all are text, the author of which dis-

high antiquity of the Midrash, that exegesis of peculiar character, connected with the Bible. The value of it lies not only in the fact that by means of the Asatir one has been able to trace the beginning of this activity as far back as at least three centuries B. C. E., but also in the

no

less

important fact that

it

contributes to establish the

existence of a fixed Biblical text of at least

some

centuries

before that period. As I have shown in my Schweich Lectures on the Samaritans (p. 1 22), a long time must elapse

between the fixing of a text and the endowing of it with a sacred character, and the Agadic interpretation which rests often upon the minutiae of such a text. It must have been considered as holy for a long time, and every word and letter so fixed that legends could be evolved out of these words and letters once definitely fixed. There would have been
otherwise neither a basis nor any reason at all for developing a text still fluid. The exegetical Midrashic activity lies
also at the root of the Hellenistic literature.

The

writers

in Greek were not the first to evolve these legends, nor are they works, at least in their majority, of an Egyptian or Alexandrian origin, as has hitherto been assumed. On the

contrary, as is shown by the Asatir, they rest ultimately on Agadic compilations of Palestinian origin, written

163
in

the vernacular Aramaic.

These were the primary

sources which the Hellenistic writers occasionally embellished by the addition of extraneous matter, but in substance they followed faithfully the old Aramaic original. From all these points of view this Asatir is unquestionably

an invaluable addition to the scanty literature of the Samaritans, and a valuable aid towards the elucidation of many problems which have hitherto baffled the investigator.

THE MANUSCRIPTS

AND THE EDITION OF THE ASATIR.

Of the Samaritan text only two copies are in existence, one written on parchment (B), which I discovered among them on my visit on the I2th of May, 1907, with which the Samaritans refused to part; and another (A) on paper which turned up a little later, and which they also declined to sell. In consequence of that refusal I induced them to
provide me with copies. I asked the priests son of Jacob, and Abisha son of Pinefras, to

AbHasda
make two

independent copies of the older MS., whilst Abraham son of Pinehas provided me with the copy of the more
recent

MS.

In time,

was able

to obtain possession of the

original paper

MS., the

MS. (A). Of the copies from one made by Ab Hasda, son of the
is

the older
late

high

a fine piece of Samaritan penmanship most calligraphically done, in uncial characters on forty pages with the original pagination,
priest Jacob,

very well executed.

It is

25 lines to the page. All the quotations from the Pentateuch are written in red ink. The figures in Ch. XII are
also

marked by red
break.

ink.

The whole
in

text

is

written without

of which the from other well-known systems, is freely introduced. Here and there signs above the letters are used to differentiate between words written in the

any

Punctuation,

the

use

Samaritans

differ entirely

same

letters,

but having a different meaning. The colon (:),

11*

164

does not .mark the end of a sentence and often denotes

that the preceding letters are numerals. peculiar sign which sometimes resembles a semi-colon (<) marks an abbreviation, but unfortunately is it more often omitted

than retained, causing thereby great difficulty and confusion.

with this one copy of the old MS. I asked Abisha to make me another copy, in order that these two

Not

satisfied

should check each other, so that the chances of mistakes should thereby be greatly reduced or eliminated. This

copy consists of thirty-seven pages, with twenty-five lines to the page, written less beautifully than the previous one, in cursive writing called by the Samaritans "half letters."

The
fully

original punctuation also has

by Abisha. By

collating the

been preserved faithtwo copies I have been

able to obtain a reasonably accurate copy of the ol doriginal. The more recent is the Codex on paper mentioned

had to content myself with a transcript Pinefras the Kahen. A few years afterwards the original came into my possession. I call it Cod. A. It is not dated. It is a rare occurrence
before. Originally
I

made by Abraham, son of

that the copyists of Samaritan MSS. should not append their names and the dates when they had completed their work. But judging from the internal evidence and by

comparison with other MSS., though Samaritan palaeography does not exist one is safe in assign it to the sixteenth or the beginning of the seventeenth century. A later owner has written a few lines with his name across the back of the last page, but someone has rubbed out the

The MS. consists of 24 leaves of thick yellow Oriental paper measuring i6.yx 14-1 cm. There are 27 lines to a page, except in Ch. XII. which is written in short distichs, the page being divided into two
date.
It is written throughout by one hand in black without ink, any break in the text. The punctuation is used regularly, the colon after the letters denoting

columns.

numerals and at the end of the sentence are sometimes

Occasionally the sign of abbreviation more often omitted, and is it introduced, caused thereby no little difficulty in the understanding of and B agree, the text. This is a peculiarity in which
three dots
is

(/.).

but

showing thereby that they are derived from the same common prototype; but the writer of Cod. A has sometimes given the words in full, although he had to compress the text within a comparatively narrower space. For that reason he also wrote in small cursive type, and cramped the writing. Still in spite of it the writing is clear, and what is more the text is in many passages more accurate than in B. Besides a few omissions in the one or the other due to carelessness of copyists, to homoioteleutera and other scribe's errors the two MSS. differ also slightly in the orthography. Cod. B shows a more thoroughgoing obliteration of the gutturals, or rather, graphic unification, than Cod. A.

The
in
etics

different gutturals are treated a

little

more

carefully

A.

On

the whole both represent the Samaritan phon-

with even greater consistency than is found now in the Targum. Both codices represent, however, one and the same text, and both go back to the same original. Both have in common all the difficult and corrupt passages. The

Arabic glosses and geographical identifications and all the proper names of men and gods are the same in both, just as they are also found to a large extent in the Arabic paraphrase and in Meshalma. The scribe seems to have revised his MS., and on not a few occasions he has inserted missing words, and also occasionallya whole sentence. subsequent owner of Cod. A, to whom the language appeared difficult, or who wished to help a reader no longer quite familiar with the Samaritan, started inserting Arabic glosses. Over every scarce word he wrote between

the lines

the Arabic translation, and he

numbered the

seven gods worshipped by Bileam (Ch. X. v. 7). Probably finding the work too difficult, or for some other

166

unknown
after a

reason, he discontinued these Arabic glosses few pages. They henceforth appear only sporadically. These Arabic glosses differ, as far as I have been able to ascertain, from the corresponding words used in the Arabic paraphrase. The state of the text found in these two MSS. is, however, far from satisfactory. In the course of time, it must have suffered from careless copyists,and a few passages which may have been originally in the Asatir have been omitted, and others so greatly abbreviated that they became mere allusions, such as the story of Afridan (Ch. III.) the Wars of the Nations and Nimrod (Ch. V) the reference to the children of Moses (XI. 2) and many other passages that are found more fully in the other Samaritan literature which has drawn its material from the Asatir. A slightly different text was probably in the hands of Meshalma, and here and there one can observe in the Arabic paraphrase slight variants which may be due to the Samaritan text used by the paraphrast, unless indeed they belong to the additions which he so freely made. It shows however that at his time in
;

the twelfth century the text had already suffered corruption and mutilation.
as basis for the present edition I have taken Cod. a text has on the which been better whole, containing, preserved. This text has been carefully collated with Cod. B

As

and wherever there seems to be a definite lacuna, a word omitted or a form entirely mutilated by the scribe A, I have corrected and completed the text by the
in the two copies,

readings of B. Orthographic variants have been ignored.

Important variants found in Meshalma have however been set out in full in the notes to the translation. I have transliterated the Samaritan into modern Hebrew square script, but I have retained the punctuation and the few graphic signs found in Cod. A. With the help of the two

MSS., abbreviations have as far as possible been completed, so as to reduce the difficulties of the text. The text has

167

then been divided by

me into chapters and verses. The MSS. offered no guide, the text being written continuously
I

but for the purpose of annotation and reference

ered
it

consid-

indispensible to divide it into smaller sections. The chapters have been made to correspond, more or less, with
definite

episodes in the Biblical narrative. The verses contain detailed incidents. Chronological and genealogic-

al data,

however small, have been counted as single verses,

to facilitate reference.

Samaritan-Hebrew commentary (Pitron) to which be made later, has been printed under the text, and as far as possible I have tried to make these run concurrently. This, however, was not always possible owing to the prolixity of the latter. Both text and commentary have been literally translated. The translation which accompanies the Samaritan text has proved the most arduous part of my work. Difficulties abounded on every side. As mentioned before, the text itself, owing to its great age, has suffered in many places. Small portions have undoubtedly dropped out, thus rendering the meaning of the passages very obscure, or reducing them to mere allusions. There was scarcely anything which could help to nterpret them satisfactorily. In addition there was the archaic language, so old indeed that the Samaritans themselves have given up the attempt to explain it. Already the Arabic paraphrast of the twelfth century, and the latest commentators in the Pitron, have either passed them over altogether, or simply left them untranslated and whenever they did attempt a translation it was quite fantastic, and did not do justice to the text. Again many words were written in an abbreviated form, and as often as possible, the sign which marked the abbreviation had been omitted, so that it took me a very long time until I discovered the fact that the words which had baffled me were simply abbreviations or cryptograms. Added to this was the peculiar orthography, which follows strictly Samaritan phonetics. All these combined to
reference will
;

i68
increase the difficulty of giving as faithful a rendering as for any study of the text, its sources, parallels, origin and date. The translation is as literal

was necessary

as possible, retaining occasionally the ambiguity of the original. And yet with all these endeavours, I must humbly

confess that

all

the obscure passages have not been cleared

up, and that the manifold problems connected with this ancient book have not been entirely solved. The last word

has not yet been spoken and it is for other scholars to continue and complete my labours in this direction. But this work would have been incomplete without

adding references to parallels from the Samaritan from the other pseudepigraphic literature. I have therefore added ample annotations in which I have adduced as many parallels as seemed important, to throw light on the relation in which the Asatir stands to that literature. In these notes I have moreover taken care to give in the first place as many parallels as possible from the Samaritan Literature. They are often given in full, since the whole material is otherwise practically inaccessible and the information assists greatly in the interpretation of the text. The references to the other literature could have easily been multiplied; but that would have merely meant a repetition of what others have done so well in their editions, references to which must therefore suffice.
also

as well as

THE ARABIC PARAPHRASE.

The Samaritans
Asatir,
I

am

possess two Arabic translations of the one more ancient and one of more recent date. dealing now with the first. I have two copies of it,
late

high priest Jacob, and another In the British Museum there is an older copy. These copies represent, as far as I have been able to ascertain, one and the same translation of the same original. In the Introduction the anonymous author, after

one written by the

more recent copy.

169
praising God, says that he
is

translating the

work of the

Master Moses; but without giving any title of the book he at once starts to translate the text. This translation is anything but literal. There is scarcely a single passage in it which has not been greatly enlarged. In the last chapter the translator is not satisfied with a verbal rendering of the Prophecy of Moses, but adds also an historical explanation, which is of no value, since it is full of anachronisms and misunderstandings. This Arabic text is characteristic of the manner in which such translations have been made from Samaritan originals. They took every possible liberty with the text, introduced new matter, and omitted old. These Arabic translations are not the work of skilled scholars, and give
a

wrong impression of the old

translator,
like

original.

It is

evident that

this

others

who have

translated from

Samaritan into Arabic, had no other purpose than to relate the old story in a popular manner. It was not intended to be a literal translation. We find in addition that he either did not understand the Samaritan text, or
willfully passed over every difficult
lations.

passage in his trans-

untranslated and reproduced it simply in the Samaritan script. He also left all the proper names in the original Samaritan, but often added the
left it

He

Arabic equivalent as now found in the Samaritan text; and so also with the mystical names of the gods worshipped by Bileam, where he ventured on an astrological explanation, a later attempt to explain those seven idols. The translation is evidently made for Samaritan readers only, otherwise the very numerous Samaritan words and even phrases would not have been allowed to stand. The author follows, in a way, a general practice. When Samaritans write in Arabic, they always quote the Biblical references in the original and write these passages in the

Samaritan

script.

But then they are quotations from the

Bible, whilst in the Asatir they are integral portions of the

170
original text

which the author fails to translate. They were a

stumbling block to anyone unacquainted with Samaritan, and they have proved such to the late Dr. Leitner, who
published a

German

translation of the British

Museum

MS.

in

Heidenheim's VierteljahsresschriftVol.lv, Zurich

1871 p. iSyff. The result has been most unfortunate, for the book seems to be quite unintelligible. Every proper

name is missing, the most important passages are omitted, not a single sentence is completed, and the meaning is rendered absurd or entirely inaccurate.

The

reference to

Maimonides gives us a clue

to the

probable date of this paraphrase and also to the home of the author. The virulent tone adopted against Maimonides

shows the

bitter hatred against

man

with

whom

the Samaritans must have

come into some personal conflict.

This could only have taken place in Egypt and probably at a time when Maimonides took up a very strong attitude
towards
against the Karaites. Nothing is known of his attitude the Samaritans who were then numerous

in Egypt. The bitter tone used by the author might be an indication of Maimonides' relation to the Samaritans

Pahad Ishak s. v. Kuthim). To the Samaritans in Nablus Maimonides' opinion or action was a matter of little or no concern. Not so to the Samaritans in Egypt, which thus must have been the home of the author; and the date of this work then could not be later than the end
(v.

of the twelfth or beginning of the thirteenth century. This date agrees entirely with that given tome personally by the

Samaritans
later

who

assert that the author lived not

much

than the twelfth century.

It is then not a little surprising to find that by that time the knowledge of the old Samaritan should have dwindled to such an extent that a man who undertook to paraphrase

a book ascribed to Moses could no longer master it sufficiently. Overladen as this paraphrase is with additional matter,
it is

not easy to separate that which he took

from the Asatir and those portions which he took from elsewhere in order to embellish his paraphrase. But it is evident that his text must have been similar, if not identical, with the text which is now in our hands. At this time already the text had become obscure and many of the corruptions were already found in it they must therefore be of a much more ancient date. Difficult as the book itself proved to be, the difficulty was immensely increased to the translator when he reached the Oracle. Here he was entirely baffled,
;

and did not even attempt any

condensed
it

translation.

He

simply

few sentences. In the material used by the author to embellish he narrative there is also the episode of Shobakti and his mother, the sorceress, taken from the Book of Joshua. It is of special interest to show the inter-relation between these two Arabic works, which both rest on more ancient Hebrew-Samaritan originals. On the one hand, the author of the Book of Joshua takes the story of Bileam among other incidents from the Asatir and the Arabic translator takes episodes from the Samaritan Arabic Book of
into a

helps to determine the date of the latter which, belongs probably to the eleventh century, if it be not older.

Joshua.

It

THE PITRON: OR ARABIC-SAMARITAN COMMENTARY TO THE ASATIR.

is

Of special interest, no doubt, from many points of view now the second commentary originally composed in

Arabic, the date of which is uncertain; of this commentary,

a Hebrew-Samaritan translation has been prepared for me. It appears now in this book. No name of an author is mentioned, and none has been given to me in spite of The Samaritans repeated enquiry. only assert that some scholars, together with Abraham, son of Amram, the high priest, since deceased, had composed it. It is an attempt to
provide at any rate a commentary independent of the older

172
one. In
it

they

paraphrase.

make no use whatsoever of the older Arabic They knew the latter well, for I obtained

a copy of it from them. It is just because of their endeavour to do their very best that this commentary is characteristic

shows their scholarship and literary low ebb, for it reveals how little the Samaritans themselves understand the Asatir. Obscure and difficult passages remain just as obscure and difficult as they were. No attempt at elucidation is made. The legendary matter is, however, more expanded and in the history of Moses they use those other Samaritan compilations dealing with the Birth of Moses mentioned before,

and

interesting.

It

capability at a very

in order to

complete the narrative in the Asatir. The inter-

pretation of the final Prophecy of Moses differes from that in the previously mentioned Arabic paraphrase. It is

of anachronisms and contradictions; moreover, it is anti-Christian. It is curious to find among the Samaritans
full

some of the legends concerning the

birth of Jesus, against

which the Fathers of the Church protested so vehemently, branding them as hostile fabrications. They occur also by the way in the old Samaritan chronicle. Similar legends have found their way also into the older Jewish literature. *
This commentary might be called an Arabic
the Asatir, were
it

Targum

of

"Targum"

not that this application of the word to an Arabic explanation of an Aramaic text

would appear incongruous. As stated, it was originally written in Arabic, and has then been translated at my request into Samaritan-Hebrew. Owing to this fact the original quotations from the Asatir in the Arabic Pitron have been retained in the Hebrew, and appear to be a tautology. This can be understood easily when one remembers that in the Arabic the translation precedes the Samaritan text, and is therefore repeated now, when the Arabic text has been translated into Samaritan.
* See
S. Krauss,

Das Leben

Jesu, Berlin 1902.

173

In

my MS. the Arabic and Samaritan are written in two

parallel columns on 171 pages. The MS. is very carefully written in the uncial character, like that of the Bible codices, with the usual Samaritan punctuation and occasional
diacritical signs.

The copy was made by Ab Hasda, son

priest,

of the then living Jacob, son of Aaron, the high

on the eighth of the fifth month in the year 1328 Hedg. There are 25 lines to the page from I 159 and thence to the end 33 lines to the page. The author has divided the Pitron into 144 paragraphs upto verse 6 of ChapterXII.

They are of unequal length. They evidently appeared to him logical divisions of the contents and each of these
small divisions begins with a slight indenture of the open-

ing
as
is

line.

The

quotations from the Asatir are written in red ink, often the practice of the Samaritans of writing quotatI

ions in different ink.

have now published

the

this

Hebrewfoot

Samaritan

Pitron

with

Asatir

at

the

of

the text. Towards the end

when

the author tries to ex-

plain the fifth name on the list of the Oracle, he repeats much of the matter referring to the Birth of Moses, found

already in Ch. VII. 27 ff. The text has been divided by me in accordance with the original division, but I have given
in the

Hebrew

translation, however, I

text also the pages of the original. In the have divided the commentary into

chapters and verses corresponding to those of the Asatir whilst preserving at the same time the division into sections and the pagination of the original for easier comparison.

To

literary parallels,

the translation (see above) I have also given the whenever the Pitron contains additional

matter not found in the Asatir. It is noteworthy that the Pitron offers only a commentary to Ch. XII from w.i 6, a very lamentable exhibition of ignorance. Here also,
except for an attempt to explain the first six names of the kings of the Oracle, which proved very unfortunate, the rest has been left without any commentary.

174

SPECIMEN OF THE ASATIR TRANSLITERATED ACCORDING TO THE PRONUNCIATION OF THE SAMARITANS.

The Samaritan Aramaic is also written without any vowel signs, in fact with fewer signs than used sporadically in the Hebrew Samaritan text. The pronunciation is then simply a matter of oral tradition. No one, as far as I am aware has as yet tried to obtain details of that pronunciation. Thanks to H. Peterman* we have a fair example of the
Hebrew phonetic
whole of Genesis published
transcript in Latin characters of the in his book. He was helped by

the high priest Amram. are therefore in a better position to judge the system of their pronunciation and how
it

We

Hebrew

compares with the phonetics and the grammar of the of the Jews. No doubt it represents an ancient

tradition.

phonetic transliteration of the

Ten Com-

marriage-contract has been published by me in the Noldeke- Festschrift, and in the Monatsschrift f. Wissenschaft des Judentums, both reprinted now in my "Studies and Texts,"
p.6i4ff.

mandments

and of the Samaritan

and may be considered as a further contribution

towards the elucidation of their Hebrew pronunciation. Nothing, however, has been done in order to obtain from
the Samaritans any information of the manner in which they read their Targum and the Samaritan hymns of their

These texts have occasionally some diacritical but they are so sparingly used that they are of no help whatsoever. I have therefore endeavoured to obtain a transliteration of the Targum to Gen. Ch. I and of a
liturgy.

signs,

portion of the Asatir. The former was dictated to me by the priest Isaac, son of Amram, and the latter by Abisha,

son of Pinehas (son of Amram). I could take it down only with great difficulty owing to the rapidity with which they
* Versuch einer hebr. Formenlehre nach der Aussprache der
heutigen Samaritaner, Leipzig 1868.

175

read the text and the reluctance they

felt

to see

it

set

in strange characters. I am giving it here as a further addition to this publication of the Asatir.

down
I

which the text was read, also when words were combined, and which were not mere enclytics. I have marked also occasionally the accent, and I should like to mention that the accent lies almost invariably on the penultimate syllable. As far as the pronunciation is concerned, it may be added that besides
have kept
strictly to

the

manner

in

the indiscriminate obliteration of the gutturals, i is almost regularly pronounced as a and i very often interchanges

with 2, the final i becomes inaudible on most occasions,

and the final ] is pronounced often as o. I have refrained from introducing any diacritical or other signs for the missing gutturals. My desire was to have a faithful picture of their pronunciation of the Samaritan Aramaic. I may add here a few words about the pronunciation of the Aramaic by the Jews, as the form in which the Tar-

gum appears now

leading.

In the Yemenite

in our printed Bibles is thoroughly misMSS. alone the older tradition

has been preserved with the so-called supralinear vocalisation best fitted for that pronunciation. It is now being recognised that when the Oriental MSS. reached Europe
stituted for the other

the current vocalisation or the Tiberian, had been submore ancient vocalisation, and the

old pronunciation had been still more obliterated by the attempt to subject the vocalisation to rules of the Massorah

which affected only the Hebrew. But not only was the
vocalisation thus changed, but also the accentuation. The accent of the Hebrew text had been bodily transferred to

the corresponding word in the Targum and placed there according to the rules of Hebrew pronunciation; thus

modifying the character of the vowels and also introducing the Daggesh for which originally there was no use. Nothing can therefore be learned from the present form
of the Targum, unless

we go back to the Yemenite tradition

176

and use it with very great caution. The Samaritan specimen

may

therefore be of additional service.

text,

Abisha at the same time added some explanations, which are here reproduced as footnotes, and in some passages he gave interpretations of words of the prophecy which agree with those found in
Whilst reading the
the Pitron;
notes.
I

am

The

text chosen

giving them here also in the footis Asatir XI. 13 to the end of the

chapter.
(13) Unaat nebya raba baado uvzoa* (14) aadi ami tuba dara** umaasec etlitu alal*** le (15) ou emsheri embeyer arautaf alyom hashelishi umasel le abyom arebi (16) ummiyal le elgo mashcana beh (17) unafa ulayeyaff mem anan
a ^esha fuala kashira tuna yoma e'baa meyacum dareya maetgala moshe nebeyah raba mima darashta mare (19) ukenama utemunat shema yabet (20) uamar maate atit al akeman alafena ubrish udalat sheninb

kabuda

(18)

ke toledu banem ubani banem resh fanuta tera [mekodaya] a a mikeyata (21) amfff kaba lebaa ushemo azrez bafani urish annaute bede (22) umakdasha yesof abyoma (23) zaru adesh ebraute yalef faleke rami elcoala sedar fanu (24)
* shashon. ** mimhaaraz. *** mabo.
t torah.

++ idnoa(?) Verse 18. a a. if they do the thing properly, then it will be well with them at the end. This is the translation suggested by Abisha, which is absolutely wrong. The first part contains the approving word of God to Moses and the following three words mean: This is the last day, i. e. of Moses. Verse 20 a a. 3,000 years, "keman" is the Samaritan name for
the third letter of the alphabet and agrees much more closely with the name of the Greek y (gamma), i. e. "gaman." b b. 204 years.
a. There will come a man from the tribe of Levi and be Azrz Eli: b b and the first of punishment (zeal) will be through him. Verse 22. and the sanctuary will come to an end in his time.

ttt gaba. Verse 21 a

his

name

will

177

rashu maklat binyamem

a

bemon

yibini (25) rashot edbet

shema shema yauda balof (balom ) a ol yeuda (27) megdol gifna yibne (28) beme al yai bai eshta (29) yetalasun bar moled edishu (30) yae asami balam (31) ebyamo tashmesh elui nikraya tikoman (32)
exerate yebatelum (26)

eksibed*

yomem makdash

zaruta yetfaka ebyed goe az-

fanem (33) udebet sheme udebet faneya evdor bara** el uashamo dar tetiyon beskamo reba (34) al yae [mekbi]
emkebi*** lannoote yetabet ara borayaelyenceyasenun (3 5) shadak yae balama bor il iuar uayem aftab (36) ubataken
katab yetabet (37) millen hateten umilkof atek yafeen (38) ualinek shema aleak lara yaratuff abatak
illof

utinadinne (39) luza tibni (40) ^obel baado fenua tinyane teum (41) teu bame neifff titami balabon yomeya (42)
a

adesh kabata yadera saorren usalamen feru.

Verse 25. a4&37 years from the creation of the world: this will happen up to the day of Solomon. This is the same interpretation as found in the Pitron, see there. The letters of the words "Balom" are read backwards from left to right, as if they were numerical figures and the decimals reduced to units. This is quite a modern way of calculation and follows the ordinary use of figures otherwise the word "balom" even read backwards would be forty+six-f thirty -{-seventy. The same is the case with the word "beemek" (verse 28) where the letters are read backwards as numerals and units, otherwise it would be following the same order: 100+40+70+2. Verse 28. a i472 a the time of Jesus from the Entry of the children of Israel into the land of Canaan. Verse 30 Abisha read: "mimzar benazanoth." * Abisha does not know the meaning of this word, although it is a well known Aramaic word, sometimes written irDX i. e. in one
;

instance, shortly.

** 2127. The same as on previous occasions, but here the letters are counted from right to left in the regular order of Hebrew reading. This gives 2+1+200+70 if taken in their real numerical value; they are, however, to be taken as units and simple numerical figures. Needless to say that all those calculations do not fit.

*** mafek=

*]SnB change, t Pronounces it "go." Verse 38. a God will help him*,

tt =yarashu. Verse 40. a a. The jubilee will be observed with joy. ttt =tahor. Verse 42. a a. The hill will be glorious.
Asatir.

12

78

STORY OF THE DEATH OF MOSES.

In addition to the above two texts of the Asatir and
publishing here also a Samaritan description of the last scenes at the Death of Moses. The number of
Pitron
I

am

such Apocalypses of Moses and of stories depicting in a graphic manner the last hours of Moses' life upon earth
is

so great that it is sufficient to refer only to this fact and especially Charles Apocalypse Intr. (v. Schiirer and, the Hebrew tales of the Ascent of Moses to

42 4) now reprinted in J. R. A. S. 1893 (p"Studies and Texts" p. 124). Of special interest, however, is it to follow the traces of this legend also in the Samaritan literature. The text which appears here
Heaven.

47

my

for the first time bears out the contention that

such an

elaborate story of the Death of Moses must have been known also among the Samaritans from a very early date. This story forms the first chapter of a Samaritan Chronicle
in
is

my possession (Cod. 1 168). uncertain. It is probably

is

The

date of

its

compilation

due to a modern compiler.

He has used, however, very old material for his work. This
chapter
differs

somewhat

written in the pure Samaritan Aramaic and linguistically from the rest of the book.
it

At a
last

close examination I discovered

to

be a variant of the

by Those who have no access

poem of Markab, omitted by Heidenheim but edited M. Hildesheimer. *

will

Markab

now

to the Samaritan original of be in a position to compare these two

versions. It will be
first section

of that

found that a considerable portion of the poem has been embodied in this legend,

and on the other hand, there are some additional elements wanting in Markah, especially the details about the copying of the law, the placing of it in the Ark, etc. Thus we are carried back at once to the second or third century and
to genuine

Samaritan

literature.

But we can carry our

* Des Samaritaners Marfcalj Buch der Wunder, Berlin 1898.

179
story still higher up. Not a few incidents, nay, the very dramatic setting, the gathering, the speeches, and the final scene of the covering cloud are all found in Josephus (Antiq. IV. 8, 45, 309 ff.). Here again the similarity between Jewish and Samaritan tradition is very striking.

There

is

here then another witness to the extreme anti-

quity of this story of the Death of Moses, which moreover supplies some details missing in Josephus and found in the

Samaritan text and vice versa, thus completing one another. The poem of Markah itself does not seem to be the starting point or the ultimate source of this legend as found in the Chronicle, for it has already been shown that the agreement with Josephus is so close that we must look for a more ancient chronicle as the real source both for Josephus and for the Samaritan. In fact we find a similar description with all the essential details already in Ch. VI of the Arabic chronicle known as the Book of Joshua (ed. Joynboll) which, although a little shorter than the version in the chronicle, agrees, however, with it in every important detail and shows that it must go back to that very old
chronicle of the Samaritans which started with the history

of the Death of Moses, and then incorporating the Book of Joshua, was continued generation after generation, each

subsequent writer adding the events of his time. The author, therefore, of the present chronicle has merely
to a great extent

followed the older example, though influenced no doubt by the form which the legend had taken in

the

poem of Markafr. The tradition is, however, a continuous one, and therein lies the importance of'this text for the history of the Asatir. Going outside the immediate
Samaritan
literature,

we

turn

now

to

Pseudo-Philo's

Biblical Antiquities.

There (Ch. XIX) an elaborate description is given of the Farewell and Death of Moses. Sentences occur therein

which agree almost literally with our text and with the Asatir,and what is more,reference is made to the rod of Moses
12*

i8o

and to other details which connect that version closely with the Samaritan and with Josephus. It contains also a much fuller intercession of Moses with God and an eschatology which completes the picture and explain ssome obscure allusions in the Asatir.

There can be no doubt as to the extreme age of this story, and it proves moreover that a very ancient text can be found embedded in a comparatively recent compilation. The date of a Samaritan MS. is no argument for the antiquity of its contents or of the elements which have been used in its compilation. In addition to the Samaritan original I have given also an English translation and in a few notes I have drawn attention to the parallels in the above mentioned works of Josephus and Pseudo-Philo, as
well as to parallels in other apocryphal writings. I have left for the last the comparison of this Samaritan
tio

Assumption with the well known pseudepigraphic AssumpMosis (ed. by R. H. Charles) which has been preserved in a fragmentary condition and in a late Latin translation. This goes back to a Greek original which in its turn rests

upon a Semitic

text

that not one of the

(Hebrew or Aramaic). It is curious numerous scholars who have studied

the Assumptio Mosis has recognised the close relation of that book to the narrative in Josephus and the portion referring to the Death of Moses in Pseudo- Philo, not to speak

of course, of the Samaritan literature which was not inaccessible, considering that the Arabic Book of Joshua

had been published

the

as far back as 1847 by Joynboll and of Markah by Hildesheimer in 1898. The parallel poem between the Samaritan text and the Assumption is ab-

solutely striking even in minute details. I am referring, of course, to the framework of the last scenes in the life of

Moses, his discourse with Joshua, and his lamentation

and farewell speeches, and not

to the vaticination.

Un-

fortunately, the Latin text breaks off in the middle of the last scene, so that it becomes very difficult to reconstruct it.

From ancient quotations a dispute between the Archangel Michael and Satan for the body of Moses is said to have been found in that final portion. This, of course, could
not form part of the Samaritan legend, and it is missing as well in the other texts hitherto known. But with the exception of this incident the Samaritan seems to have retained a full description down to the final disappearance in this version of the Death of Moses.
is

The

last incident

of the

found also in the Palestinian Targum (see sepulchre The central portion, Ch. II. 3 to Ch. X in the above). us the manner in which the ancient shows Assumptio,
legends had been utilised for entirely different purposes. But the statement that Moses foretold the future events up
to the time of Solomon, or to that of the Messiah, seems to have been the original form and agrees mainly with the Asatir in the general outline. All the rest in the Assumptio
is

the result of deliberate manipulation.

The setting belongs

to the wider circle of those legends which deal exclusively with the Death of Moses of which the Jewish parallels

have been studied by M. Rosenfeld. * But curiously enough the Jewish texts differ in every detail from the Death of Moses as found in Josephus and in the Samaritan versions, whilst the agreement between these latter is very
close indeed.
his departure,

Moses

is

the intercedor, the people

weep

at

he takes leave of them one by one, he is met by angels and he disappears in a luminous cloud. Such must have been also the ending of the Assumptio, and these
together with Pseudo-Philo and the Samaritan Arabic Joshua form thus one group of identical traditions which must be at least older than the time of Josephus. Here we have a definite terminus ad quern below which we cannot place the date of this Assumption. No doubt Josephus and this story of the Death of Moses have borrowed their material from the same more ancient source, which also served as ultimate source for the Samaritan group.
* Der Midrasch uber den Tod Moses, Berlin 1899.

182

This Samaritan Death of Moses in

its

turn shows in

many

details also close acquaintance with the Asatir. The latter is so concise in form that the legends are mentioned very

must remain however an open question whether the author of the Asatir was satisfied with merely referring to the legends as being well known, or whether, as I am
briefly. It

inclined to believe, he presents the oldest stage in the development of these legends. Be it as it may, the Samaritan story of the

Death of Moses

is

a welcome addition to

the scant literature of Samaritan Apocrypha. It may prove, I venture to think, together with the Asatir a
further contribution to the study of the pseudepigraphic
literature.

TRANSLATIONS

84

II.

TRANSLATION OF THE ASATIR.

[In the

name

This

is

of God we begin:] the Asatir of our Master Moses

upon

whom

be the peace of God.

i.

Chapter
1.

[Kain and Hebel.]

Praised be

God who made

the world and

established

Adam
like

the ancestor and his sons Kain

and Hebel
2.

unto him.

And he gave to Kain the West: and he gave Hebel the North and the South. 3. And he gave Al'alah the twin sister of Kain to Hebel to wife; and he gave Makeda the twin sister of Hebel to Kain to wife.
to
names in later literature. A few and King: are given here. Samaritan differs Samaritan Chain of High Priests. from all. Meshalma (quoting Samaritan anonymous poem. Ab- Asatir): Hebel married ATala dallabenShalma: Cowleyp. 522ff sister of Kain, who married twin sister of Hebel, Makeda. f. I22b. passim Samaritan Literature.
Ch.
I.

(1)

Adam

Ruler

Josephus, Antiqq.
I.

I.

3.

4 (83);

Samaritan

Arabic:

Balala.

3.4
4.

(86.87).

Adam King and

, (Bezold) as King: Kebra,

Priest :
p.

Schatzhohle

Adam
3. 5.

Chs.
(2)

etc.

Samaritan Arabic:
lands.

Suria

Meshalma, folio I22a: Gave to Kain the West, and to Hebel the East.
Gen.
witzer p. 15.):

and the coast

Rabba XXII. 7. (AptoThe earth divided name of

Kain

Josephus I. 2. i (52), speaks only of two sisters, and so Pal. Targ. to Genesis IV. 2 and Gen. Rabba Ch. XXII. 7. (Aptowitzer, p. 20 ff.) and Pirke de Rabbi Eliezer, Ch. XXI. Twin sisters were born: Kebra, Ch. 4 (Bezold). Makeda, the name of the twin sister, is the
the

Hebel by agreement: One the earth and the other the movable things. Yashar I, 14: Adam gave them
between

and

Kebra, Chs. 26

occurs as three times 10. 10; 12.16; 15.41. wan and Jubilees Ch. IV. i. 8: afterwards Azura, not twin sisters possession in the land. (3) Great divergence in these of Kain and Hebel. For the origin of

Queen of Sheba in ff. and 85 ff. It a local name in Joshua

i8 5

III.

PITRON OR COMMENTARY TO THE ASATIR.

I.

[Kain and Hebel.]

In the name of the Lord the All-merciful. Saith our Master Moses, [may the peace of the Lord be upon him.] (i) I begin with the praises and exaltations unto the mighty God, who created Adam above all creatures. And he made and appointed him father to all flesh praised be God who made the world and established Adam (man) as the root. And when the Lord may He be exalted desired that generations should spring from Adam, he created for him Eve as wife, and gave him from her two twins, each of them a male and female. The eldest was Kain and with him a female whose name was Makeda, and he married the sister of one to the other. And he divided the earth between them. And he gave to Kain the West and he gave to Hebel the North and the South. And this fact is proved by his saying peace of God be upon him "and his sons Kain and Hebel were like him"; (2) and he gave unto Kain the west, and he gave to Hebel the north and the south. (3) And he gave El'alah, the sister of Kain to Hebel to wife, and he gave Makeda, the sister of Hebel to Kain to wife. And the division of the earth between him and his sons was in the month of Abib. And Kain began to build a place called Nikl and this is proved from his saying upon him be the peace (4) and Kain began building a place called Nikl," (5) "and he divided the earth in the month of Abib." And it was at the end of days that Kain brought an offering and Hebel also brought a sacrifice. And he built an altar at the foot of Mount Garizim the Holy, between Luzah and Mount Garizim. This was the first altar which
' '

86
4.

And Kain And

dwelt in the midst of a city which

was
5.

called Nikl.

he divided the earth between him and

his sons in the

6.

that
fice.

month of Abib. And it came to pass after a number of days Kain brought an offering and Hebel a sacrithe
first altar

was in the precincts of the holy place between Luzah and Mount Garizim: and the one was opposite the other.
7.
these

And

names

see

Introduction

Samaritan Arabic: "he built a city

called Nikl."
(6) Samaritan Arabic: "At the end of days." "At the border of the holy mountain." First three words in text identical with Sa-

Malalas ed. B. G. Niebuhr Bonnae 1831 p. 13: Adam two daughters: Azura and Asua. Kain married Azura and Seth Asua. Eutychius 1. 14: Kain and Azizun
(corrupted
:

fr. Azura). Jerah- maritan Targ. Gen. IV. 5. meel XXIV. I Kain and Kal(7) For the Samaritans, Mt. mana. Schatzhohle, p. 8: Kain Garizim is the holy mountain; for andLebhuda,Hebeland Kelimath, the Jews Mt. Moria. Meshaltwins. Kain takes violently his ma f. 1 23 a: Hebel built the altar own sister to wife. Methodius: in that place. Samaritan Arabic "he was the first to build the Kain, Kalmana; Abel, Labora. Malan Book of Adam, p. 93: Lulu- altar." Altar on Mt. Garizim wa and Aklemia. H. Ronsch, Das Abisha ben Pinhas (Cowley p. 5 1 2)
: .

Buch
gives

d. Jubilaen,

Leipzig 1874,

Adam

offering

sacrifice first

the whole list, p. 373. Gedalyahin Shalshelet: Kain and Kalmana. (Amsterdam 1697, folio 74 b.) Abar Banel to Genesis IV. i: Names of twins Kain and Kalmana, Abel and Balbira.

Jubilees Ch. III. 27. Josephus Antiq. 1. 13. 2 226 identifies place

of sacrifice of Isaac, Moria with Zion, anti-Samaritan. The first altar made by Adam. In the same
spot,

Noah, Kain and Hebel sacri-

of Seder Hadorot, p. 1 8. Pseudo- ficed on the Holy Mountain. Pal. Philo II. i: Kain 15 years old Targum toGenesisVI 1 1 . 20. Pirke married Themech. Kain 30 de R. Eliezer Ch. 31, T. B. Rosh years old when Hebel and his twin Hashana, f. 26a, Aboth de Rabbi sister born. Armen. Adam Schr., Nathan Ch. I : Adam, Kain, Hebel, p. 33. For further literature see Noah, Abraham, built same altar. Maimonides Mishneh Torah, Sackur, p. 60, note 4. Urim ve Tumim: Kain born on 3rd and Hlk. Beth Habhira Ch. II i. 2: Adam made on the spot from the Hebel on 4th of the month. same earth where Isaac was to be f. 123 a. (4) Meshalma

187

and this is proved by his saying on him be the peace (6) "and it came to pass at the end of days that Kain brought from the fruit of the earth an offering to God, and Hebel brought a sacrifice." (Gen IV. 3.) And the first of the altars was at the foot of the sanctuary between Luzah and Mount Garizim. And the two brothers were facing one another at the time when they made the offering and the sacrifice, according to his saying, (7) "and this one was facing that one." And when Kain and Hebel sacrificed, it was the course of twenty days from the month of Abib, according to his saying, (8) "and when Kain and Hebel sacrificed, it was on the twentieth day of Nisan." And when Kain saw that his offering was not accepted, for he knew the sign of acceptance from the offerings of his father Adam, for Adam was the first to bring offerings and his sons learned from him, according to his saying on him be the peace (9) "and when Kain did not see his offering accepted as he had been taught and he had seen the offering of his father;" now when he offered and saw not the sign of acceptance, he knew in his soul that he was of no account, and the world grew dark before him and his spirit grew angry; according to his saying upon him be the peace "he knew that it was unfit and when he offered, and his spirit his face became troubled." And another explanation is that when he offered the world was darkened and his spirit, i. e., when the world got dark, through this his spirit became anguished but God alone knows. And on the day (10) "on which Hebel offered, there were two turnings [of God] (i i) the Lord turned to Hebel and to his offering, while to Kain and to his offering he did not turn." By the first turning [away], Kain saw that his offering was not accepted, and his wrath kindled and grew strong, and he could not hide it. And he returned to his country and stayed there four years, and he did not see

was

built,

his father

Adam

nor his brother Hebel, according to the

88
8.

And

it

came

to pass

when Kain and Hebel

brought the sacrifice it was on the twentieth of Nisan on the first day (Sunday).

saw that his offering was not accepted as he had been taught by seeing the offerings of his father he knew that it was unfit and when he offered [his face] and his spirit became troubled.
,9.

When

ICain

sacrificed.

There Kain, Hebel,

f.

I23b: Fire from

sacrifice.

God consumed

Malif. Q. 55. In Pal. Targ. to Gen. 4. 3: The of Aravneh. Also date is given as the I4th Nissan ing-floor Midrash Tadshe. Ch. 20: Altars Creation of Adam, Pesali, and

Noah,

Abraham, David, Solo- Hebel's

mon built the altar i. e. the thresh-

Abraham, David, Solo- Advent of the Taheb all in on Mt. Moria. Para- Nisan. Tabya b. Ishak ca. dise on top of Holy Mountain 1750 ? Cod. 845. ff. 28b and 3oa. from which Adam and Eve desThe date of sacrifice difof Noah,
all

mon

cend. Schatzhohle, p. 8. Adam ferently interpreted in Rabbinic litand Eve, Ethiop. Ed. Malan, erature. Gen. Rabba XXII, 4. Bk. I. Ch. LXXXVIII, p. 98: Chs. of Rabbi Eliezer XXI : I4th "on the mountain." Nisan date of Passover. com(8) Samaritan Parallels. Mar- plete list of events which hap-

kah fol. 57a (Heidenheim, Biblio- pened on Passover, Jewish Hymn theka Samaritana. Bd. Ill Heft 5/6 in the Haggada or Passover Night
following events which Service. UrimveTumim. On the Nisan: Creation, 5th day of the month Kain brought See Aptowitzer p. 37 Flood, Tower of Babel, Message sacrifice. to Abraham about Isaac, Des- for other Rabbinic traditions. truction of Sodom, Blessing of (9) "Offering by his father." Jacob, beginning and end of Ten Malif Q. 54. Chs. of Rabbi Eliezer
p. 20) gives

happened in

Plagues. Also f. 58a (Heidenheim ch. XI : Adam offers praises to God 2 1 ): It is also the date of the immediately after Creation. B Advent of the Taheb v. F. 62a reads nfibx. This agrees more with (Heidenheim ibid. p. 22). Sam. the Biblical Text. I have transAr. Josh. p. 36: Following events lated it accordingly, not "world" happened at the same period 14 th but "countenance." Philo QuesNisan: Creation, Noah going out tiones I. 63: His countenance fell of the Ark, Sodom destroyed. "tristitia enim invasit eum et conSamaritan tradition anon, poem cidit vultus eius". So Samaritan in the month of Nisan Creation of Arabic: "His soul was filled with World, Going out of Egypt, Fut- terror and fear." Meshalma f. ure Redemption. Meshalma f. I23a: Kain and Hebel brought sacibid. p.
:

23 a:

2Oth Nisan.

Meshalma

rifice

when Adam wassoyearsold.

189

saying of the prophet on him be the peace (12) "and Kain when he saw the first turning and he did not see
acceptance, (13) then Kain grew angry and he returned to his country, (14) and stayed there four years, and saw neither nor Rebel."

Adam Now Eve loved Kain, while Adam loved Hebel. (16) (i 5)
that the son

And when Eve saw

Kain did not come

to

her, she longed for him, and she took permission from Adam and went to see him alone. When Hebel saw her

rising up and going alone, and that the place whither she was going was distant, then he got up quickly and went with her. (17) And she found Kain gone from the place where he was dwelling at the beginning, to a place which was afterwards called 'Arafat. When Kain saw his brother Hebel, he thought in his heart to kill him. But the Lord, blessed be He, before whom nothing can be hidden, and who exalted be He knows the evil inclinations of the

hearts of his creatures, (18) said unto him, "Surely, if thou wilt kill Hebel, there will be requital (i. e., return) for it." The meaning of "surely" is that there will be requital for

the blood, and an avenging of it from him; see what is written in the book of Genesis, Chapter IV, verse 6, "And

why art thou wroth and why did thy thou art good, thou shalt be accepted, and if thou art not good, then at the gate the sin is crouching; and thou shalt rule over it." The explanation of this is as follows Behold this thing is in thy hand as thou wishest, good or evil. And nothing [is mentioned in the Bible of
said unto Kain;
if

God

face fall;

what happened], except that Kain said to his brother Hebel: "Rise, O my brother, let us go into the field." And both went together. And it was as they were in the
field that

Kain

rose

slew him. (19)

And when

blood, his spirit

up against his brother Hebel and he had slain him and shed his was distressed and the earth cried out

and would not receive the blood of Hebel to drink it until commanded by God; and the earth trembled, and

190

And on the day when Hebel sacrificed Twice (three times) God turned favourably to Hebel and to his offering, but he did not turn favourably to Kain and to his offering.
ID.

11.

12.

When

he perceived from the

first

the turning,
to

that to
13.

him He did not turn, Then Kain was wroth and he returned

his land
14.

And

he tarried four years without seeing

Adam
15.
1 6.

or Hebel.

And Eve loved Kain but Adam loved Hebel. And when she saw that Kain did not come,
council with

Eve took

Adam

and went

to

him

and Hebel went with her. 17. And she found him removed to another place which was called afterwards Arfat. 1 8. And this is the word spoken to Kain: "to thee is the return" and what follows (up to): "let us go into the field" and there he shed the blood of Hebel.
(n)

M.

T.

probably a name disguised by a (12) ntfift the word does not permutation of letters: to the exist in Samarian, evidently a Pitron and the Arabic the identity is also unknown: they preserve graphic mistake for nfll^. Meshalma 1220: His the same form of the name. (15) mother loved Hebel and his Meshalma f. I25b: "The name father Kain. Kebra Chap. 3: of the place is Id'unt and she Hebel beautiful, beloved by Adam. brought him back, then he killed Adam andEve: Ethiop. Malan I. Hebel. And that day was the i6th ch. LXXVIII, p. 97: Eve hated Shebat." Malif.Q. 56: "Paran." "And what follows," Kain. (18) (16) Iff read lin another reading means rest of the quotation in is IJJttf SamaritanArabic: instead the text Bible (Genesis IV, 7). of "took leave of," reads "saw Wrongly paraphrased in Samarhis mother go." Eve going to itan Arabic. Urim ve Tumim:

agree. Pal. Targ. differs (ibid.).

In the wording Asatir the west to visit the and Samaritan Targum Adae ch. 18. Onkelos Hljn (Gen. IV. 5) (17) MKBiy cf

children: Vita

nvn

iv,

i.

191

the time

the light of the sun and of the moon was darkened, at when Kain slew Hebel.

Now Adam dwelt in Badan. (20) And when Adam saw what had happened in the world, the darkening of sun and moon and the trembling of the earth, then he was greatly frightened on that day. And that day was for him like unto the day when he and his wife ate of the fruit of the tree which is in the midst of the garden. (21) And Adam went up from Badan to Sifra, and that is Sichem, to see the Book of the Wars of the Lord, [the Stars,] (22) and he saw the rising of the days so that he should understand what had happened in the world. (23) And he saw that of his two sons, only one was still on the earth one was slain and the other had fallen through his own sin which had seized him. Then Adam understood that this was the cause, and he returned to Badan. (24) And from the day of the creation of Adam, until the day Kain killed Hebel, there were thirty years and the slaying of Hebel happened on the sixteenth day of the month of Tebet. (25) God created Adam on the sixth day, and at the sixth hour, and Adam and his wife dwelt in the garden eight days and he did not know his wife Eve to lie with her in the garden. And their knowledge was changed through the speech of the serpent, and they were driven out of the garden in the same hour at which Adam had been created he went out from the garden in that self-same hour. And after Kain had slain Hebel and Kain had been driven away, Adam learned of his sin, and no seed remained to him for his inheritance to be his successor to inherit the
:

command
(26)
self

of God.
his wife for

Then Adam sought repentance and separated himone hundred years, and did not
her during this time, until

from

know

ance. (27)

And

after that,

God received his repentAdam knew his wife, and she

the world].

conceived and bare Seth, the master of the settlement [of And he saw the Image [lighting up] his face and

192
1

9.

And when

he shed the Jblood of Hebel his

grew troubled and the earth was in ferment and the seas were moved and the sun was dimmed and the moon darkened. 20. And Adam was frightened with a great fear on that day as on the day on which they plucked
spirit

the

fruit.

21.

And Adam
is

which
22.

lived in the country of Hohmata called Sifra in the Book of the Wars of

the Lord.

he saw the planets (horoscope) of the days: and seven were fighting one another.
Hebel killed on the 7th day of (21) Sifra, so pronounced by the month. Kain killed Hebel the Samaritans, and identified in order to marry Hebel's sister. with Sichem, is the name in Gen. T. B. Sanhedrin f. loia. X. 20, which is placed near mpn in; to it Samaritans take (19) Samaritan Arabic "and all the thelivingthings groaned." Mesh- mean "ancient mount," i. e. Mt. alma f. I2sb: identical except that Garizim. Samaritan Arabic omits he omits the "sea." Malif. Q. 57: "Hohmata" and "Book of Wars " It is said that the world was shaken of the Lord," and identifies and the creatures were frightened Sifra with Nablus. Meshalma and the mountains and plains all f. 1 2Qa. explains Sifra as "Shechem trembled and the light of the sun which had then not yet been built." and moon was darkened and B. of Jubilees Ch. III. 32: Adam Adam was sorely frightened as on born and died in Elda. the day when he ate of the tree of (22) Samaritan Arabic: "And he knowledge." This description of saw in the Book of the Wars the the upheaval of nature is not ment- horoscope of the day." And adds ioned anywhere in connection "one was no longer upon the with themurder of Hebel. Itoccurs, earth." -Meshalma does not menthowever, fully developed in that of ion anything of Adam looking the wars of the end of time; see at the stars. Adam removes after Charles, Eschatology passim and death of Hebel. Fully set out in a Samaritan poem that Adam was Weber, Eschat.
(20)

And

they were driven out ofthegarden" folio 125 a. Apocalypse of Moses (Adam and Eve). The whole story is told differently Ch. 2, so also Vita Adae Ch. 22. 4.

Meshalmaadds "And when taught science by God. Zohar I. n8a, II. 5$a. The Samaritan traditions about Adam's know:

ledge of the Calendar see Introd.To the references already given there add Calculation of Days given

193

from this Adam knew that this was the mystery of the chain and in proof of this, see what the Lord may He be exalted said in the book of Genesis chapter 5, verse 3: "And Adam lived an hundred and thirty years, and begat a son in his own likeness, after his image and called his name Seth." Note the significance that it is not said at the time of the birth of Kain and of Rebel, "in his likeness" and this image is the luminous image of Moses peace of God be upon him which was transmitted from man to man.
:

II.

[Ten Generations.]
(1) And

in the days of the life of Seth,

east to the
is

town which his Antokia which in the Syrian language is also called Antokia and Kain ruled the mountain and the plain and
;

Kain went to the son Enoch had built and this

the sea 100 years.

(2)
its

name

And Seth begat Enosh and he built a town and called Pilona in the name of his son Enosh. (3) And

Enosh begat Kenan and Seth built a city and he called its name Damascus. (4) And Kenan begat Mahalalel and he built a city and he called its name 'Atrot Shfim.' (5) And Mahalalel begat Jared and he built a city and called its name Ja'azer. (6) And Jared begat Enoch and built a city and called its name Shalem the Great. (7) And when Enoch grew up and when the days of his life had reached thirteen years, he began to learn in. the Book of Signs which had been given to Adam; and this book was copied on the four and twenty precious stones. Of these twelve are for the time of Favour and twelve for the choice of the families of the children of Jacob, and to the generations of the servants of the Most High God. And the Lord knows whether the twelve stones in the breast plate of Aaron the Priest were those for the choice of the families of the sons of Jacob and for the servants
Asatir.

13

194
23.

And
And

he saw that one of them

was no

more.

And
24.

he removed and dwelt in Badan.

killed

Kain had
25.

he (Adam) counted thirty years when Rebel on the i6th of Tebet.

Adam

was created on Friday.

And Adam
days and he were turned
separated

and Eve
did not

know Eve. And

tarried in the garden eight their minds

serpent.

by the word of the

26.

And after the

death of Hebel

Adam

himself one hundred years. by God to Adam and handed on years;

to Enoch,

Noah,

etc.

Pirke de

so Methodius. Ch. I. Samaritan Arabic.: loth Shebat.

R. Eliezer, Ch. 8. Zohar: Sifra (Probably misread.) Meshalma de Adam Kadmaah, book given f. I26a.; 1 6th Shebat. Ps. Philo to him. 1. 181 etc. (cf. Zunz Ge- Ch. 2. 3 Kain fifteen years old. sammelte Schriften. Breslau 1885 (25) Tishri first month of creavol. I, p. 13). Wisdom of Solo- tion according to one tradition, mon Ch. 10. iff., "wisdom" i. e. according to another Nisan. cf. T.
:

profound
to.

Adam
is

knowledge is given B. Rosh Hashana ff 1 1 a, 2ja. Acand handed on in the cording to one opinionEve createda
.

to Moses, except that substituted for Isaac. Sepher Raziel Introd. Ed. Amsterdam 1700 mentions also mystical

same way
Lot

week

after

Adam.

Ibid.

Adam

created in Tishri, was judged, repented, and received back all

inTishri;

Hadarot, p. 17: First day of New Year Adam created. Gen. Rabba Moses 2. 2: Adam and Eve saw XVIII. 9: Adam six hours in in a dream that Kain would kill Paradise. Pesikta R. Kahana. Abel. I Sob: Driven out of Paradise on the 1 2th hour of the 6th day 1st (23) Meshalma f. I2ga: (Adam) week. Jubilee Ch. III. 15: Seven removed to Badan and there

books given to Adam by God. Adam taught astronomical calculation by God. Yalkut I. 41. Vita Adae 22. 4, Apocalypse of

ve

Tumim: On the

month

Zohar III. icoB. Urim first day of the Adam created. Seder

worshipped
Garizim.

God

facing
58.

in Paradise. Mt. years

p. 7
:

Schatzhohle

So Malif. Q.

9 hours.

(26) (24) Hebel 22 years old when killed. Adam 30 years; Vita Adae Adam 30 years old at birth 23. 2. of Kain and sister, and 31 at birth of Abel and sister. Kain killing

The Samaritan suggests

lived as a Nasirite;

that

Adam

al Kelb. p. 91. separated from his wife 100 years after having left Paradise; Poem

Kabasi Sir

Adam

Abraham
p. 625).

b.

Jacob

(Cowley
:

Abel, looth year of

Adam. 100

Meshalma f. 13 ib

Adam

195

upon them were copied the generations of the servants of the Most High God. And
of the
;

Most High God

for

the twelve stones of which he said that they are for the time of Favour, these are hidden away as a secret for the
"

last generation.
(8)

And

the children of

Kain were born

in their dwell-

ing places. And they corrupted the world from one end to the other, until Kain begat Enoch and Enoch Trad

and 'Irad Mefruyael and Mehuyael Metushael and Metushael begat Lamech. (9) And in the fourteenth year of the days of his life he went away from Hanofriah, the

town of Enoch. And he built 'Anah and Barah and Nisah and 'Adah, small towns. (10) And he killed Kain; and he built an idol and the explanation of it is: an object of worship whose name was Padraid Tns in the land of Shinear, and the Lord knows. (i i) In that time Adam went up from Badan to Rehobot a town of worshippers of idols. And it is said that it is the large city found in the country of Al'ns of which it is said in the book of Genesis, chapter 10 v. n. "Ashur went out and he built Niniveh and the town Rehobot and Chalah and Resin." And the cause for mentioning idols is that Enoch (Lamech), the son of Kain, made there two idols of gold. And it is said that he called their
names, one Lefes and, the other Lehaburati. Said our Master Moses peace of God be upon him
in the

book

Asatir,

(12)

"and

Adam

read Niss before

he read in the Book of Signs before his sons from the seed of Kain and he remonstrated with them for these evil deeds and they would not accept the
his sons;" that is
;

remonstrance.

Know

that the reason for

that at the time

Baadan was

Adam's going up from Al when he heard of the deeds

of his sons which were from Kain he went to them in

order to remonstrate with them.

And

it

came
13*

to pass

when he met them

that he read a part from the

Book of

196
27.

And

after that

he knew

his wife

and she

begat Seth.

Chapter
1.

II.

[The First Ten Generations.]

In the days of Seth Kain went to the East where Enoch had built a town whose name was

Antokia.

And Kain

ruled one hundred years over

the seas and over the dry land.

Seth begat Enosh; and he built a town whose name was Pilonah in the name of Enosh.
2.

And

Kenan and Seth built a town and called it Damascus in the name of Kenan. 4. And Kenan begat Mahalalel and he built a town whose name was 'Atrot Shfim.
3.

And Enosh

begat

Ch. II. spent 100 years in repentance. T. B. Abodah Zarah fol. 8a,T. B. (1) Antokia probably corrupErubim i8b: Adam fasted 130 tion from older form Hanohia, Zohar I, 55a, II. 23ia. the town built years. by Enoch, and Chapters of R. Eliezer, Ch. XX: changed by popular etymology, Seven weeks of days (or years). is not pronounced especially as B. of Jubilees IV. 7: Mournedfour by the Samaritans, as correctly weeks of years. This brings us later on v. 9, appears the correct exactly to 130 A. M. and agrees name Hanohia. Meshalma f. with Asatir, since Adam was 1 2ga. has instead "HdSh." "Some thirty years old when Hebel was say Enoch built it. But it was killed (v. 24). Schatzhohle p. 8: Kain who built the town" Belief mourned 100 years. Penitence of that Biblical personages built Adam forms the chief element of towns : T. B. Sotah. f. 34b. Ahithe Adam Books e. g. Apocalypse dan built Anat, Gheshai built of Moses, Penitence of Adam, Alesh Salmai built Talbush. Ethiopic Book of Adam etc. see T. B. Yebamoth 62a.

Introd.

Arm. Adamsschr.

p. 36:

separated from Eve 3 years. Another version 120 years.

(Ibid. p. 42.)

Adam

(2) Algazi: Toledot Adam, Venice 1600. The name of wife of

Enosh was No'am. (3) Meshalma f. 134 a: Seth (27) Urim ve Tumim: Seth born built Pilonah and Damascus. on I ith day of the month. Algazi Algazi: Name of Kenan's wife: f. 2a: Name of Seth's wife was Mehalalot.
.

Azura. Evidently the Azura:

v. 3.

(4)

Tolida Neubauer,

p.

24:

197
Signs. And the meaning of it was that when he had opened the Book of Signs he informed them and said unto them that unless you return from your evil ways you will all
die. And they did not hearken unto him and they were not afraid of his words, so he went away from them and returned to his place in Badan. (13) And it came to pass

when Enoch,

the son of Jered, heard of the deeds of the

sons of Kain he was very wroth against them, and he separated himself, and Enoch walked with God; and
at that time the days of his

and] sixty-five years.

And

life were [three hundred he walked in the fear of

.

and Enoch rebuilt the altar of his fore(15) and he begat Metushael and Metushael begat Lamech, and Lamech begat Noah; P. 21, and the birth of Noah was in the month of Nisan. (16) And it came to pass on the fourth day from his birth a sign appeared in the heavens and when the creatures of the world saw it, there fell upon them the fear of God and they came to Adam to Badan in order to ask him about this sign which had been seen in the midst of the
God, (14)
father

Adam

heavens. (17)

"And Adam rose

in the height of his

wisdom

and he foretold the Flood saying that so long as Enoch was alive it would not happen." P. 22. After this Adam on whom be peace saw by the holy spirit the destruction of the whole world, and he was telling of the Advent of Moses upon whom be peace. And when Noah was born, Adam was comforted through him and he knew that he would be the master of the settlement and that no one would be saved from the Flood save Noah and his three sons. And Adam told his sons about this, and this is shown from his saying in the Asatir, "for he saw signs and he told his children." P. 23 And perhaps there is found in it a mystical allusion to Abraham; for the numerical value of the word "Nkms" is that of "Be-.

abraham " 250. And Adam alluded in this to the fact that the peace and salvation is in Abraham. (19) And when Noah
:

198
5.

And Mahalalel begat

Ja'azer.

Jered and he built a town

whose name was

6.

Enoch and he built a town [whose name was] Shalem the Great. 7. And when Enoch was thirteen years, he learned the Book of Signs which was given to Adam. And
Jered begat
these are the twenty-four precious stones, twelve for the time of Divine Favour and twelve for the

And

chosen heads of the sons of Jacob and to the descendants of the servants of the high God.
Meshalma Book 9, Ch. 17, F. 481 cff. Enoch 'Atroth Shfim. Algazi first to discover knowledge of ibid: Name of Mahalelel's wife astrology i. e. Calendar. EupoDinah. lemos probably Samaritan, and Meshalma f. I34b adds: century B. C. See Introduction. (5) "These are the places rebuilt by Adam taught by God the caltribe of Gad." culation of the Calendar; Chs. of Algazi ibid. Yered's wife Berakha daughter of Rabbi Eliezer, Ch. 8. Geiger Mohammed p. 106. Jubilees IV. Daniel. 17: The first to write and learn (6) Meshalma f. I34b. adds:
1

Kenan builds Akhah.

34 a:

Arabic.:

Sichem." Samaritan "This is Nablus." Algazi ibid. Enoch's wife Edna, daughter of Azariah. (7) Meshalma f. I34b reads. "Deyatebo," i. e. which was composed by our Master Adam. Asatir reads Deyahabo, which means
is

"which

wisdom. Contrary to Apocalypse

of Enoch.

He

is

not translated to

Heaven, and he dies like everyone else. 48 precious stoneswherewith

the priest was adorned. Evidently twice the 24 mentioned here; Revelations XXI, 19,20. II Baruch (Syriac Apoc.) Hitherto no one "Which was given to." Asatir is has explained these stones and the more correct. Meshalma their number. Ps. Philo Ch. ibid, (quoting Asatir): "and he XXV, ii same as Jerahmeel. learned to know the twenty-four. Jerahmeel (Caster) ch. LVII These are the twelve stones on the vision of Kenaz 24 stones, twelve breast-plate, the like of which for breastplate now and twelve will come back at the time of the hidden away for later. Evidently return of the Divine Favour. refers to renewal of tabernacle Meshalma omits: "Descendants of priesthood and recovery and rethe servants of the high God." placing of the breastplate. This Samaritan Arabic has here some version unquestionably is directed interpolation: Instead of "Book of against the Samaritan tradition and gives it a very hostile interSigns," "Book of Wonders."
:

Eupolemos. Eusebius Prep. Ev. pretation.

199

whom be peace grew up, his father brought him to Adam that he might teach him his Writing. And when Adam saw him, he said "This one will comfort us from
upon
our deeds and from the sorrow of our hand upon the earth, which the Lord hath cursed." Gen. V. 29). For he was good from his birth; and this was shown in that the light was revealed (P. 24) oh the day of his birth, a
great light in the midst of the heavens.

And

this is

And shown from his saying upon whom be peace he was good from his birth" or that there was light in his face. (20) And Lamech built a town and called its name Rift and that is the hill which is overshadowed [by clouds] and is on the north side of Mount Garizim. Let us now return to the record of Lamech, who was one of the children of Kain, (21) and let us say that three sons were born unto him and one daughter. And the reason for the mention of the daughter in the Asatir is that from her time the evil deed became manifest. P. 25. And now let us mention the first son in the Asatir, viz Tubal Kain and the reason for his being called by this name is because he was born unto Lamech at the time of the killing
: ;

"

of Kain.

The second Jubal built Mesdah the Great One. (23) The third Jabal built Kenaz. (24) And Tubal Kain built Skips, whose name is Albasra. And he made
(22)

a workshop for the production of copper and of and he it was who created this kind of work. And the sister of Tubal Kain was Na'amah since she was from the same mother, for Lamech married two wives. And this Na'amah was she who established the rock in the town of Jerusalem by means of witchcraft, and God knows. (25) And these are they who were instructed in the books of truth. Adam taught Lamech one hundred and eighty years, (26) his son Seth one hundred and five (? 605) years, (27) Enosh eight hundred and five years. (28) Kenan learned nine hundred and ten years, (29)
in
it

iron

2OO

Meanwhile children were born to Kain in various places and he roamed about the world in tribulation, until Kain begat Enoch and Enoch begat 'Irad and 'Irad (begat) Mehuyael and Mehuyael (begat) Metushael and Metushael (begat) Lamech. 9. In the fourteenth year Lamech went from Hanohiah and built 'Anah and Nisah and 'Adah. 10. And he (Lamech) killed Kain, and he built a place of worship whose name was Padrai Tns. 11. And when Adam went up to Rechoboth 'Ir he (Lamech) made (two ?) golden images (called) "lefis'i ulehaburati" (to my pain and to my wound).
8.
(8) Algazi ibid.: Metushael's ban; see Griinbaum, Neue Beitr., wife Edna daughter of Resuyah. p. 72. Kain lived 800 years; (ibid, Urim ve Tumim Lamech born p. 43) Chumnos p. 1 2 f Eutychius on the gth day of the month. I: Kain 730 years old. Arm.
.

Seder Hadorot, shelet f. 74b. niy are names mentioned in con20: Lamech killed Kain. nection with Esau (Gen. 36, 2). p. ff.: Jewish Samaritan Arabic.: Has for Brh Aptowitzer p. 59 Other tradition, Geneparallels. (Pitron) "Hazisa"; for "Nisah" and sis Rabba XXII, 12 "Islands ;" and for "Adah" "A regExodus Rabba Ch. XXXI 17. ion close to the Euphrates." Nahmanides to Gen. IV. 15: Kain Algazi ibid.: Brunnish daughdied in the Flood. ter of Barakhael, Lamech's wife.
(10)
:

Seder Hadorot p. 18: Eccles. Adamsschr. p. 35, see Ch. I: Rabba: Kain had 100 children. Lamech wounding Kain. Jerahmeel Ch. XIV, 3 Death of Kain by (9) /"Hi? is the name of the wife sons of Lamech. Gedalyah Shalof Lamech, Gen. IV, and mj?
:

19.

(u) :jn i. e. Rehobot Ir (cf. Sam. Arabic reads "Madrai Pitron) Gen. XXVI, 22, the place Tafs" simply due to Arabic named so by Isaac. Sam. Ar.
Samaritan
Arabic has entirely misunderstood this

transcript.

adds; "This is the country called passage. "Made images" Ps. Irak." Lamech kills Kain. Philo, Ch. 2. v. 9: Tubal, in time Yashar Ch. 2. 26. Schatzhohle of Lamech, did so. Palestinian p, 1 1 Full details. Ethiop. Adam Targum to Gen. IV. 26: In the Book Bk. II Ch. XIII (Malan time of Enosh images were first Methodius Ch. II made. In the time of Enosh p. 122) Greek Palaea. Jerome, Syrus, Ta- the first images made; Gedalya
:

2OL
Mahalalel eight hundred and ninty five years, (30) Jered eight hundred and twenty seven years, (31) Enoch three hundred and sixty five years, and all the days of Enoch

were three hundred and sixty five years. [The Lamech whom we mentioned is of the sons of Kain and the proof is that Afridan learned from Adam: similarly, Lamech, who is the forefather of Afridan, learned from Adam. This is the truth]. P. 27. And he (Enoch) died and this is what is recorded about him in the Asatir on
the day of his death: (33) "On the day when Enoch died, came all the children of Adam to Sifra to hear

Adam

lament over him."

And

his death

happened on

the fourth day (Wednesday) in Badan. And they carried him to Sifra to hear Adam lament over him: (34) and there were Adam and Seth and Enosh and Kenan

and Mahalalel and Jered and Metushael (Metushalem) who were dwelling in Badan. (35) And the weeping over him was very great until the report of it reached Ahiidan, the son of Tubal Kain P. 28 who was dwelling in Hebron and he was the first in power and was the leader of all the children of Kain (36) who had there learned the Book of Signs from Adam. (37) And when all had gathered together they asked of Adam that he should (tell them) where to carry him into the secret (cave of burial) and Adam carried him in it. (38) And Enoch was buried therein opposite Mount Garizim in a cave which is called Mahaneh (39) and the
his sons
; :

mount is
therein.
is

called the

And the
in the

of Ebal, for they buried Enoch explanation of the name of Mount 'Ebal

Mount

the

Mount

of Mourning. C?3N).

'Ebal, were made many graves, (40) "This is the burial place," for it is near Mount Garizim which is the Gate of Heaven. (41) And any faithful one who is buried at a distance of 2,000 cubits round about will not be touched by the fire For it is the refuge for those who flee in consequence
as

And

Mount
said,

Enoch had

2O2
12.

After that

Book
13.

started reading Nisis [the of Signs] before his sons.

it,

Adam

And when Enoch heard

he prayed unto God

and he was with God.

14.

sixty five years old.

And Enoch

walked
fore-

And
And

he (Enoch) rebuilt the altar of his

father
15.

Adam.
he begat Metushelah and Metushelah
in (the

Lamech and Lamech Noah

1 6.

month

of) Nisan.

And on. the

sign in the
to

fourth day of his birth was seen middle of the heavens and all the

inhabitants of the world were frightened

and they

came
17.

Adam.
arose in the height of his

And Adam

wisdom
alive
it

and he

foretold the Flood,

and he

also proclaimed

the statement that so long as would not happen.

Shalshelet fol 7ob. The two words from Gen. IV, 23 usually translated "to my pain and to my wound," are taken by the Asatir as being names of idols, differing from Samaritan Targum.

Enoch was

born in Nisan. Malif. Q. 61: Noah born on 4th of Nisan. Algazi ibid. Amor'a, daughter of Seder HaBarkhiel, Noah's wife. dorot, p. 22: Noah born in the year 1056 Era Mundi. (12) Samaritan Arabic quite (16) Malif. Q. 62. A big sun apdifferent. peared in the Heavens. Gathers (13) Sam. Ar.: "he sought his the people; Apoc. Moses. Ch. 5. i ff. Vita Adae Ch. 30. Messon, and he was 75 years old." (14) Sam. Ar. adds: "on the halma f. I37b: Sign appeared 1 4th of Nisan." Meshalma f. in the land of Shinear; so also I35a: "He built the altar and he Sam. Arabic. (Sam. brought sacrifices." He adds, (17) Meshalma 137 b "and he was called Enoch the Arabic.) Adam foretells Flood. prayerful." Meshalma refers to Malif. Q. 62: Adam foretold the the Jewish legend that Enoch is Flood. Joseph. Antiq. I.2.3,(7o). still alive, and there follows a long Clements Recogns. I. 47. polemic and very interesting Kenan perfect in all sciences foredetail. tells Flood; Josipponll. n. Seder (15) Meshalma f. I37b: Noah Hadorot, p. 19. Yashar II. 12.
: :

203

of their

guilt,

and
is

is

the

Rock of

Salvation.

And

the

that everyone meaning thereof Garizim and is buried near it within 2000

who

believes in

Mount

cubits will not

be touched by the fire of burning. And both the meritorious ones, our father Adam and Enoch upon them be peace have testified to its truth. (42) And Metushael (Metushalem) learned seven hundred and twenty years (43)

and Lamech learned six hundred and fifty three years, and Noah learned and read in the book of Adam which he was taught six hundred years.
III.
(i)

[Ahidan.]

then the days of Adam grew near to die and he was subjected to the word "and thou shalt surely die."

And

these were the days of the life of Adam: nine hundred and thirty years, (2) and all his sons came to his place in Badan. (3) And he commanded them that they should carry him to [lyul Mth] which is the valley of Hebron. (4) For he had seen in his wisdom that it had been

And

created that in

it

meritorious ones.

should be gathered the generations of the It was created at the time of the creation
P. 31 (6)

of the Tree of Knowledge

:

was built in three sections the first, for those who came out of the Garden; the second, for those- who came out of the Ark; the third, for those who came out of the circumcision. (7) And its name was called Machpelah, (8) and Noah beand
it

came king

in the place of

Adam

after the death of

Adam.

(9) For seven years Noah learned in the Books of Creation i. e., the Book of Signs, and the Book of Astrology and the Book of Wars. These are the Books of Adam. This is the book of the generation of Adam. (10) Who is like unto Thee among the mighty, O Lord ? (i i) Who is like unto Thee, the God of beginning and the Judge on the day of vengeance The Lord is one This expression *' the book of the generation of Adam," P. 32 refers to the Tolida which has been mentioned before.
! !

2O4

comforted by beholding the and prince (head) seeing his sons. 19. And when Noah was weaned Lamech brought him to Adam toBispara (Sifra) and Adam said, "This will comfort us for he was good (perfect) from his birth. 20. And Lamech built a town in his name and its name was Rifat which is Gibeon which is situated on the south of the sanctuary of the Mount
1

8.

And Adam was

''

Garizim.

begat six sons. Tubal Kain was then born [through whom] he (Lamech) killed Kain.
21.
22.

And Lamech

Jubal built Meseda which

is is

called Rabta^

23. Jabal built

24.

Kenaz which

Nisbor.

Tubal Kain built Skips whose name is Albasra.. forged all manner of brass work. 25. Adam taught these. He taught Lamech one hundred and eighty years in the Book of Truth

He

(i.

e.

the Law).

Book of the Bee: Sam. Arab, adds: "Until (21) v. II. 10. of the righteous one had ch. XIX. p. 30. = come to an end." "there will be (22) Sam. Ar.: "Meseda" no Flood in his days" refers to "Terikia," probably "Afrikia." Enoch. Dp3 probably refers to wri:n probably the capital of the^ Noah; the Pitron identifies him Ammonites, like Syriac "rabta." with Abraham. (23) tip name of one of the of Esau. Gen_ (19) Meshalma I38a: Name of descendants Seder Ha- XXXVI, ii. Meshalma f.isia: place not mentioned. dorot p. 1 8 The place of murder of "Tubal Kain built Knt (or Knd)Hebel two days' distance from and its name was Knz; he also built Hebron, and there also the place Albsrh. Samaritan Arabic: has(18)

the

life

of burial of
(20) flS"
1

"!

Adam. name

"Bagdad"
of a

for "Nisobar."

nation

(24)

rm^K

and region sprung from Gomer Samaritan Arabic omits: "Skips. r (25) In the Asatir we find tfiX (Gen. X, 3). Meshalma I38b: and that is Gib't, (he taught or he learned) instead Riphat. ". and others say this is Gibat Alma, of "he died." May be that is taken from cpte (Gen. XXXVI. the Everlasting Hill."
'
.

probably

Basra.

205
(12)

And

after

Adam was

buried,

Noah and

all

the sons

of

the people grew and numerous they grew very powerful. (13) And Arjddan, the son of Bared, the son of TubalKain, went and built Sion, whose name is called Gifna, which means house of Mktsh.

Adam

returned to their places.

And

And

the explanation of the

is

word Mktsh

in the

Hebrew

he erected therein a very high language 'plague.' stone (pillar) and he called it a place of worship like unto the place called Adrms, which was the first place of worship of Adam. For Adam had brought out with him a stone from the garden, and he made it a place to worship God, may He be exalted. P. 33. And he placed the stone which he had brought out with him from the garden in the house of worship which he had made. And he called the name of that place Adrms. This is shown by the saying in the Asatir of Moses: (14) "Like the city whose name has been called Adrms, which is in the place where Adam had bowed down in worship for the first time when he was driven out of the Garden." And the explanation of Adrms is "place of weeping;" and God knows it. For Adam wept
there for his going out and being separated from the garden, or its explanation may be "the place of learning
or, of desire

And

and study" where he learned

P. 34.

in the

Books

of Creation.

And

it

is

said in the Asatir con-

cerning the stone which Abidan had erected and the worship thereof, (15) "That is the rock in which they
trusted," (Deut.

thereby. (16) since Afridan

XXXII. 37) because they were led astray And the evil grew for six hundred years, for

made the stone and the place of worship, the nations began to follow and to believe in it, and the transgressions grew and they continued the work of sin for
hundred years. And after this he said, "and they turned to that which did not exist" and its explanation is the worship of strange gods in which there is no substance;
six

and when their sins grew, God caused the Fanuta (i. e., turned away his favour) to the last of that generation.

206
26.

His son [Seth] learned (ruled) one hundred

and

five years.

27.

Enosh learned

(ruled) eight

hundred and five

years.
28.

Kenan

learned (ruled) nine hundred and ten

years.
29.

Mahalalel learned (ruled) eight hundred and

ninety five years. 30. Jered learned (ruled) eight hundred

and

forty

seven years.
.31.

Enoch learned (ruled) three hundred and

day when Enoch died came
to Sifra to hear

sixty

five years.
32. On- the
all

the

children of

Adam

Adam

lament
carried

over him.
33.

On

the fourth

Enoch died and he was

to Sifra.
which could then be translated
(26)

Samaritan Arabic:

Seth

"He ruled," but as the years given

165.

cover the whole period from birth (27) Samaritan Arabic: Enosh to death this translation offers the 808. same difficulty as the former. (32) Meshalma f. I35aff. has ntSffpn HIB^D "agrees with the here a curious Enoch legend Mandaean terminology Sifra de- hitherto unknown and makes kusta" cf. Introduction. deliberate protest against Jewish (25 to 3 1.) JosephusAntiq. 1.3.4 tradition of Enoch being trans:

Heaven alive, as found in the Apocalyptic Literature. (Another account found ibid, fol 1 37a). death, sometimes confused; but Death of Enoch also assumed by following in the main Gen. Ch. V. Josephus I. 3. 4. 85, whilst
similar summing-up (83 88): of the genealogies, with the dates corresponding to the birth and
lated to

LXX

Seth's age ought to read 905.

See Comparative Chronological Table Intr. p. 146147. Samaritan recension where dates agree generally with Asatir except Seth and Jared. Samaritan Arabic :Lamech
1

translates Gen. V. 24 "God translated him." Arabic Samaritan

Book of Joshua contains full description of death and burial Saplace of Enoch. Cod. Caster.
maritan Arabic substitutes
for Sifra.
:

N ablus

80.

207
P. 35. (17)

For

at first

God

may He be exalted

forebore'

lest they repented, but they did not repent but they multiplied the sins and the earth became full with violence. (18) At that time was born to Ahidan a son, and he called

his

name Asur.
is

a town which

(19) And he built also the town, Srus, called Sion Talah; and that is Sion the

Hanging. And he placed therein the stone which he had made and he delighted in dwelling therein. (20) And he sent and brought Gifna, the daughter of Na'amah from Babylon, who was accustomed to worship the idolatry of Lamech and she was a witch skilled in the art of witchcraft.
P. 36.
this,

And

she invented the art of music.

sent for her

And

because of

Ahidan

and brought her

to his house.

he gave her unto his son as a wife, so that she should him in the performance of witchcraft. And after the arrival of Gifna, he made a great nigug and its explanation is, an idol (21) and it was on four statues; one of gold, and one of silver, and one of brass, and one of olive wood. (22) And he made a sun and a moon in the midst of the four to give light. And he placed in the midst of the sun a luminous cup of gold, (23) and he placed in the midst of the moon P. 37 a precious stone Shoham. (24) And he said unto Gifna, "This beacon is the first which has been made in the world." (25) And Gifna appointed a host of four hundred servants and twenty eunuchs who ministered to her. It is said in connection with it intheAsatir, "Mighty, holy are the words which were on the staff of Adam," which is the staff of God. The explanation of this thing and God knows is that the deeds which have been revealed of these sinners, are fittingly rebuked by [the writing on] the staff of Adam. (26) And after this, Gifna made a nigug which is called Fingal through which the wind passed from all sides, whereby when the wind passed through it, it emitted a sound (27) and it continued for one hundred and ten years. And a son was born to Asur from Gifna and he called his name [Itno] (28) and to Itno
assist

And

208

and Seth and Enosh and Kenan and Mahalalel and Jared and his son Metushelah who was living in Badan.
34.

And

they wept over him,

Adam

they tarried with the weeping until the news reached Ahidan the son of Tubal Kain who
35.
*

And

was

living in

Hebron, and he was the head of the

army
36.

of Kainites.

And

he had learned there in the Book of

that

Signs before
37.

Adam. And when they came, they asked Adam

he should read to them the

it

(or,

Adam
it).

(nims) and he read should proclaim the faith and he

Law

proclaimed
38.

And Enoch was

It
is

buried in the neighbourhood

is

of Mount Garizim in the place which

39.

called Jskr.

called

Mount Ebal where they hid

it

Enoch.
40.

And

there are built in

many

tombs.

of
is

As Enoch (Adam) had said, "This is the place worship for the God of the world and above it

the Gate of Heaven."

(34) }K"IK1 a place once close to Pitron; it is not likely to be the Sichem which has since disap- Greek vofios as no Greek words peared. Adam's death and burial occur in the book. mourned and lamented by his [Onamasticon] pro(38) 15D sons. Yashar Ch. 3. 15; for accoridentical with the village bably ding to Jewish tradition Enoch Askar near Sichem, still in did not die. existence in the Xlth Century. (37) DD^J probably the proce- It was the birth place of Ussuef
11

dure of order of burial as this el Askari, the author of the Book was the first burial which had of Laws (1040). taken place since the death of Hebel, the method of his burial (40) Holy Mountain Gate of being unknown; it is an obscure Garden of Eden; Meshalma I45b. word left untranslated also in the See Introduction.

2O9

a son was born and he called his name Serikah. (29) And Gifna used to call the sun and the moon which Ahidan had made, and they would go with her whithersoever she desired. (30) And when the whole world saw these deeds they rejoiced and they were anxious to bow down to them. And all bowed down and worshipped them. P. 39. And the earth was filled with violence and wickedness. Chapter IV. [Noah.]
(i)

And

it

came

and taught he saw that

in the world,
all

to pass that the lord Noah admonished but no one listened to him. And

had gone astray and that dwelwicked would not cause him to prosper, so he went out from Rift and he went to the mountain whose name is ['Adr hgg] whereon he made the Ark for Seth had told him of the advent of the flood.
the creatures
ling in the midst of the
(2)

started looking into the secrets of the of Signs and he saw the obliteration (i. e. the hiding away) of the children of Adam and he found therein the

And Noah

Book

direction concerning the Ark. (3) And at the time when he left Rift, God revealed a great sign in the place P. 40. where he was residing. (4) And Noah was greatly frightened and Noah continued in prayers and praises one hundred years after his begetting Shem, Ham and Japhet; but daughters were not born unto him by the love [of God] for him. For the Lord knew of the advent of the flood. (5) Shem took the daughter of Seth to himself to wife] and (6) Ham took [Shkh, the daughter of Jared] (7) and Japhet took [Mkisthe, the daughter of Lamech]. And at the time when the sins of the creatures had been completed and reached the time of destruction (8) the Lord told Noah to make the ark and P. 41. he made it and completed its making on the tenth day of the second month. (9) And after four days more died the last of the pious ones who was Metushelah. For the flood did not occur except after the death of all the pious
Asatir.
.

2IO
41.

For the

fire

does not touch those

who

are

buried in a distance round about

Mount Garizim

of two thousand [cubits]. This is called the Shelter for the Fugitive, the Rock of Salvation.
42.

And

Metushelah learned

(ruled) seven

hun-

dred and twenty years.

43.

And Lamech

learned (ruled) six hundred

and

fifty-three years.

learned (ruled) six hundred years, and he read in the Book [of Signs] which Adam
44.

And Noah

taught him.

Chapter
.

III.

[Ahidan.]

1 And as the death of Adam drew near, then he bethought himself of the words "and thou

shalt surely die."

And these are the days

of Adam:

nine hundred and thirty years.

2.

3.

And all his children came to him to Badan. And he commanded them to carry him to
Mth which
is

'Eyul

the valley of Hebron (which

Ch.
(i

means) place of joining,

(41) Meshalma f. 1 45 a: Whoever buried within3,ooo cubits from Mt. Garizim the burning fire on the day of requital will not touch. Such is the reward of the repentant and pious. So in Sam. Arab. B. of Joshua Cod. Caster 9. Sam. Hillukh. Book of Oral Law. T. B. Zebahim f. 1133.: Whole of Palestine untouched by Flood. (44)
III.

itions

7 ) From the conflicting tradconcerning the burial of

Adam, found already in the various

Books and in the legends of the Cross (Story of Golgotha) a few of the less well known are added here.
".
.

Adam

Meshalma fol I39b

to the place called the

oak of

Hebron, for that is the place for the gathering of the generations Noah learned from Adam before of the meritorious ones, which is his death the true calculation; i. e. called Kiryatarba," i. e. the town, Calendar cf. III. 9. See Introd. of the four, for therein were buried

Meshalma I38b:

"And

Zohar

I.

58b.

Adam,

Noah, Metushelah and

211

And Metushelah no longer lived; and from the holy Law it is shown that Lamech and Metushelah died in the
ones.

same year and God knows whether Lamech died first. after the death of Metushelah, whose death was on the fourteenth day of the second month, the earth was humid (10) and three days after were broken up all the fountains of the mighty deep and the windows of the heavens were opened. And the rain was upon the earth

And

in the second

month, on the seventeenth day of the month.

On

the third day (Tuesday) and that is proved from the saying of the messenger in the Asatir [on the fourth the

earth

was humid and was broken open; and on the

thir-

teenth were opened the windows of heaven]. And the end of the coming down of the rain was on the day of the Sabbath on the sixth hour of the night and that is proved
;

by his saying [and the time of completion was the sixth hour of the night of the seventh day, the Sabbath, then the decree was completely finished.] The coming down of the rain came to an end on the sixth P. 43 and the rest of the thing is clear. And I have seen some who wish to explain it differently like this. [In the seven hundred and nintieth year, it came to an end in the sixth hour of the night of Sabbath.] And this comes out from his saying seven hundred and ninety, and God knows whether this
.

explanation is according to the truth, though from our interpretation.]

it

differs

And now
of it, and
let

let

us return where

we

left

the remembrance

be peace

us say with the author of the Asatir on whom that Noah's going out from the Ark was on

the Sabbath.
(i i) built an altar an to God according to upon offering his saying, and it was on the seventh [and on the first that Noah went out from the Ark and on the second he built an altar and he brought a sacrifice.] And after the completion of the flood, and of the death of all living on the

On the

second and third day he P. 44

it

and he

sacrificed

14*

212

Which he had seen in his vision as having been made for the gathering of the righteous gener4.

ations created

on the day

in

which the tree of

knowledge was planted. 5. And this was that there be

thou wilt die."
6.

fulfilled "for surely

And

there are three divisions in

it,

one for

those

who went

out of the Garden, one for those

who went out of the Ark and one for came of the circumcised of the flesh.
7.

those

who

And

this

was

called

"Machpelah"

(maniafter

fold).
8.

And Noah
Malif.

settled in the place of

Adam
I.

the death of
Lamech.

Adam.
Q. 114: The there Adam,
:

buriel.

Eutychius

p.

36.

from Adam's body carried Enosh, Lamech, Noah, Abraham, Holy Mountain; Armen. Adam. Isaac and Jacob, Sarah, Rebecca Schr., p. 45 Adam and Eve and Leah. Schatzhohle p. 9. buried in cave of Bethlehem. According to Arabic tradVery close similarity. Calling
following buried
:

Adam buried in Jerusalem; v. Griinbaum, Neue Beitr. 79. Jewish tradition, only p. 78 four couples buried there. Adam Adam died 1 5th day of Barmudeh, and Eve and three Patriarchs the gth hour of Friday, the day with their wives. T. J. Taanith when he was created and the hour IV. 2. T. B. Erubin 53a. Pirke when he came out of the Garden. d. Rabbi Eliezer Ch. XX. Gen. According to Ephrem Syrus and Rabba Ch. 28,3. YasharCh. 3. 14: Christian tradition in general, Buried in the cave of which God Adam was buried at Golgotha; had told him. V. above Ch. I. 22. See the Legends of the Cross, Zohar IV, 164. Jalkut to Gen. So XXIV. 2. Seder Hadorot p. 20: Gaster, Literatura Populara. also Eutyctinus. Ethiop. Adam, under the year 930. Adam was Bk. II Ch. (Malan p. 116): buried .with royal honours by Adam died in the Cave of his son Seth, his grandchildren, Treasures. Book of the Bee, in the cave of which God had (Budge) p. 34 5: Shem took the spoken. bones of Adam to the place of (5) Gen. II 17.
the
children together, praying, burial in the cave, Malan, (centre of the earth). Adam and Eve, Ch. IX. p. 116:
ition,

and ordering

213
face of the earth, there did not remain but Noah and those with him in the Ark. And Noah was frightened

who were

and he thought and

return a second time

said in his heart lest the flood should

upon the earth; (12) and God knew what he thought and he said to his (Noah's) heart, I will not smite any more the whole of the living and he made with him the covenant of the bow (rainbow). He made him P. 45. a faithful promise to the end of the generations and the making of this covenant with him was in the seventh month, and Noah dwelt in Afrilah which is on the eastern part of the town of Babel. And he taught his sons' and the first thing he taught them was the confession of the unity of God and that God is one alone and there is no second to him. This is proved from the
author of the Asatir [and he taught his sons the prin-

and after sixty two divided the since the flood he earth among his sons. years Shem and three to (14) [To portions Japhet four. And to four. P. 46. And Elarn and Ld and Aram and Ashur
ciples of the confession of faith] (13)

Ham

four portions, and Arpachshad one portion.] These five sons are the children of Shem. (i 5) [And he gave the Book

of Signs to Arpachshad.
(astrology) to

Ashur.]

(16)

And he gave the Book of Ngmut And he gave the Book of Wars to And Shem and Arpachshad and Elam and
Elam.

Ashur were great and holy and the leaders over all his sons (17) [And he made unto Japhet four portions and they are Gomer and Magog, Madai and Javan Tubal and Moshek. And Tiras one portion] (18) And he made for Ham four portions and for Kush one portion and Misraim one portion and Fut one portion P. 47, altogether twenty two portions. And he separated (or, singled out) the sons of Shem by his gift to them of the Books of Creation for he was the first-born, and he left for himself two portions. At the time of his death we shall refer to them again and their division. (19) And when Noah had completed his work and the division [he found from the

214
9-

Creation: the

In seven years he learned the three Books of Book of Signs, the Book of Astrolis

ogy (astronomy, ngmot), the Book of the Wars

which
10.

the

Book
is

of the Generations of

Adam.

"Who

like

unto thee

among

the mighty
of the
first

ones,
11.

God."
is

Who

like

unto thee the

one!

God

ones and

He who
all

declares the righteousness of the

is

latter ones.
12.
[in

The Lord

He

helped Noah.

And

the sons of

Adam

grew numerous

the world] and powerful. 13. And Ahidan, the son of Barad, the son of
built

Tubal Kain, started and

Gifna
(i.

Sion which

is
is

called

e.
(i.

Machtesh
14.
air)

e.

house of leprosy) which house of shame).

Beth

placed there a stone suspended (in the for worship like that in the town which is

And he

Adrms which is on the place where Adam had bowed down [in worship] for the first time
called

when he was driven

(9)

out of the Garden.

Meshalma I4ob: reads p, but B, (14) Cod. the collection of Pitron and Samaritan Ar. all the three books of Creation, Book read pN evidently scribe's error in of Signs etc., 7 years after Adam's A. It must mean stone. The image death. of a god suspended in the air drops (10) Exodus XVI II. Pious down at the death of Tammuz. exclamation inserted by the Maimonides' "Guide of the Perauthor when mentioning the plexed," III, 29 Hanging stone: wonders of God. Chwolson, "Die Sabier u. d. Sabis(13) Gifna. Curiously enough, mus, St. Petersburg 1856, II. there existed a strong hold in p. 205: Norden, Die Geburt des Samaria not far from Sichem, Kindes p. 50. KampersWerdegang, calledjufna'= Gophaof Josephus ; p. 52. Cf. the late legend of MoGeorge Adam Smith, Historical hammed's coffinfloatingin the air, Geography of the Holy Land, aoth in the Byzantine Chronicle of
I.

Gen V,

Noah

started

Edition, London, p. 351.

Chalkocondylas. ed. Niebuhr.

215
still 4,300 for from the seven the after flood, (20) years years of end there will be the to the days of Creation beginning from Adam 6,000 years.] And the explanation of this is

calculation of the Calendar that there were

less

unto the Taheb will be 6,000 years and the seventh thousand will be the Jubilee P. 48. (21) And from the day God created Adam until the flood happened were I, 307 years!
of the division by Noah unto his sons unto the building of Babel and their scattering by
(22)

And from the day

the Lord

upon the face of the whole earth were 493 years

is

proved from his saying in the Asatir (23) [from the day of Noah's division unto his sons until the day of their visitation, from generation unto generation 493 years] and Noah on whom be peace divided his

and that

kingdom among
(24) P. 49.

earth

among

[320 years] after the flood. the day when Noah divided the the eldest of his sons [he was] 930 years. (25)
his sons

And on

And he

divided the earth unto his three sons on the tenth

and he sent messengers each one should go unto his among place (27) and they dispersed from him. [And Elam and Ashur went to the north of Ur Kasdim
day of the
Elul, (26)
his children that
:

month of

the town
Gates],

now called by us by the name of the Gate of And (29) Gog and Magog were on the other border
is

of the Gate of Gates. (30) [Ld and Aram went and settled in the province (or town) Kuth]. P. 50. And this is a great town called The Black Pool which is called the Gezirah
in Afrikia. (31)

dwelt in Ur Kasdim of Romeia. name by And Kush begat Nimrod and when he grew up, he became king over the children of Ham, and he was a
Brktrs, which
is

And Arpachshad
called

the

mighty

man

in the land. (32)

He

Babel the Great, and they built fear of him.

to build

gathered them together it for him out of

And Nimrod was

the

first

giant

who appeared upon

the earth after the flood.

2l6
15.

And that
And

is

"the rock in

whom they confide,"

the rock
1

upon which they

relied.

the evil increased six hundred years, and they turned away and yet the Lord did not cause Fanuta to happen.
6.

But at the end of the generation when turning away and oppression increased, the world was full of men. 1 8. And Ahidan begat a son and called him
17.

Asur.
37. and he erected there a statue and Ahidan, suspended there a stone in the air of the temple which he builds without pillars, and men came
(15) Deuteronomy (i8ff.) This story of

XXXII

destined for idol worship, the reference to the image in it and to the stone suspended in the air, together with the other details borrowed from extraneous sources, is intended to vilify the temple of Jerusalem, and to declare the worship therein as idol worship.

and wondered
called
( ?)

at

it,

and

this is

'The stone in which

(Deut.

they
37.)

trusted.'

XXXII.

This Ahidan begat a son and called him Asur, and he built a place called Sion Tlh, and the

medans

Gentiles (Christians) and Mohamcall it Shion, and that

I have dealt with it and its is El Kmamh. probable sources and parallels in also Hkiamh.

the Introduction, where I have also pointed out that the story of the stone suspended in the air and worshipped by the people must be one of the legends connected with the Eben Shetiyah, the stone of foundation inside the Holy of Holies in the temple of Jerusalem. I found only one parallel in the Samaritan literature. It is that given in Meshalma f. I38b; as it is an important variant I am publishing it there in full. "And in those days there appeared a man whose name was Ahidan son of Barad son of Tubal Kain, and

believe in it. believed to be the true copy, it says, 'Let their true Torah come

And they call it And the Jews And in what they

let the Torah of Moses be annulled.' (This sentence is borrowed from the Arabic

out of Sion, and

paraphrast

who
See

writes:

'Son of
p.

Maimon.'
170.)

Introduction

punish them according to the arrogance of their deeds, and for this word, and for what they speak concerning the Toroth, written by the hand of Ithamar, for they have hidden
it

May God

in

that

place,

and kept

it

secret.

he built Sion, whose name is Beth it, he Gifna (house of shame) and this brought Gifna, daughter of Nais Beth Mactash (house of leprosy) 'amah, sister of Tubal Kain (and

When Asur had completed sent men to Babel, and he

217

Noah were 945 years, Nimrod appeared, and he heard of him and of his evil doings. (34) [And his son Shem was the one whom
(33)

And when

the days of the

life

of

he had placed on the throne of the kingdom because he was the first born]. And the explanation of it is, his son. Shem kept his covenant, and when he grew up his father Noah appointed him to the kingdom.
(35) And in those days, Shem sent for his five sons [Elam and Ashur and Arpachshad and Ld and Aram] and he brought them to him, and they came to him and they built P. 52 Nineveh, Rehbot Ir (or, the town Refrbot), Klh, Resen, which is a great town between Nineveh and Klh, and it is said about it in the holy Torah [it is

a big town.]
(36) And when the days of our master Noah grew near to die, he sent and called his three sons unto him, unto

Shalem the Great, and they built an altar. [And they brought upon it thank offerings] and praises and exalt-

God Who never dies. (37) And when Noah had first divided the earth into 22 portions, he left for
ations unto the living

himself two portions; and at the time of his death he gave Shem one more portion and Japhet another portion,

and he divided whatever he

still

possessed of his

kingdom

of the world between them. And he set Shem above Japhet for he was the first born and was his successor, and was the owner of the three-fold holiness but to the children of Ham he did not give anything on that occasion, for he had done the thing which is mentioned in the Torah; when Noah had cursed him he had said (Gen. IX. 25), "Cursed be Canaan, a slave of slaves shall he be unto
;

this reason

And Ham is the father of Canaan, and for he did not obtain any further inheritance from his father on that occasion. And know that from this it is proved that the infidel P. 54.
his brothers."

shall not inherit the faithful,

and the

faithful shall not

inherit the infidel. (38)

And Noah

died,

on

whom

be

218
19.

And
(the

he

built

Srs

a place

called

Sion
it

Telah
to him.
20.

hanging rock Sion) and he gave

of

And he sent and brought Gifna the daughter Na'amah and brought her from Babel, who was

one of the wicked worship of Lamech. And he gave her as a wife to Asur and he made a high tower
21.

And

it

rested

one of

silver,

upon four statues, one of gold, one of copper, and one of olive wood.
chuniaton (Eusebius,
I.)

he married her to his son). And he made four statues, one of gold, second of silver, third of copper, and the fourth of wood. And he made the images of sun and moon and he put inside the moon the stone of Shoham (onyx) and he

tells

of Astarte

who

Prep. Ev. picks

up a stone fallen from heaven and places it on the holy island of Tyre. In Book of Heavenly Halls (Pirke Hechalot ed Wertheimer

Jerusalem 1910). VI. 4: R. gave them to Gifna, the daughter Ishmael sees the crown of David, of Na'amah. And she made adorned with sun, moon and therein a kind of lighthouse, stars. Tubal Kain. Rashi to Gen. which she placed upon the four IV. 20 an Agadic quotes corners, on the four statues, also Midrash to the effect that Jabal the images of the sun and moon. built temples for idol-worship and And she appointed 400 ministers, his brother Tubal invented musiand Gifna used to call the sun cal instruments to play therein. and moon. And they walked with (20) "Nigug" is translated by her. And many people came and me "tower" or "lighthouse." Samaritans translate it worshipped what she had made. The And wickedness grew in the (Pitron) "menorah" which is world." Thus far Meshalma, who equivalent with Arabic "minaret" apparently had also somewhat (lighthouse: tower). See legend misunderstood the text. He did of Chosroe's throne, Kamper's not realise that the building was Werdegang, p. 38 43. Caster, to be a kind of temple in which Exempla IVa. 2a: This kind of Gifna was sitting and worshipped temple has been dealt with fully the where as a goddess, such as was the case in Introduction, with Nimrod, Chosroe. (See In- the literature is given. Nimrod's throne Ginzberg Leg. of troduction.)
(19)

Sursn,

so

in

Codex
.

B.

the Jews, vol

I,

"Surs" in A and Pitron cf Zarethan we have also here an echo of the JoshuallL 16.1 Kg VII. 46. San- Semiramis legend.

p. 178.

Maybe

219

when he was 950 years old. And his sons carried him and they buried him in the Cave of Machpelah in which Adam had been buried, as he had commanded them.
peace

And

each one went to his place.

Chapter V. [Nimrod.]
to pass after the 493 years, which had been prophesied by the master Noah, that there was the gathering in the town of Babel in their moving from the
(i)
it

And

came

East
Babel.

and

this is the place called

Matlon

in the East

to

And they found a wide

Shinear, and the valley of Sichem, and this is Elon Moreh, and next to it is a mountain like Mount Garizim. (3) And one said

valley P. 55. in the land of there settled they (2) and it is a valley like

to his neighbour, "Let us go up this mountain and let us build unto us a high building, a town and a tower, lest

we be scattered over the face of the whole earth." (4) And they went up the mountain and built upon it first a
beacon where light was seen from the four corners of the earth, (5) and they called its name Sham. And this is the word they said, "Let us make ourselves a Sham."
(6)

And

they finished the building P. 56. but their desire

by God. For He destroyed the building man were scattered over the face of the whole earth, (7) and not one of them knew the language of his neighbour. (8) And this was the origin
"was not fulfilled

and

the children of

of the wars.
this
is

As

it is

said in the

Book of Asatir

(9)

And

the origin of the wars, which were [six] for the and the seventh for the living. His saying: "wars dying for the dead" means, the war of the dying (or, those
destined for death. 'The* dead'

means these

are the sinners,

"who are empty of virtue. It is said about them, "the living, are like unto the dead." And his saying the other

word, 'the seventh for

"wars
"will

life'

P. 57.

means that through the

which will happen at that time, the holy family (chain) be oppressed and they will suffer great violence at

22O

he made a likeness of the sun and the moon of crystal and he put into the sun a golden luminous cup.
22.

And

23.

And And

he put inside the moon a precious stone

(shoham).

he said unto Gifna "Behold, let thy worship begin here/' (or, "let thou be worshipped first
24.

here.")
25.

And

Gifna appointed quickly four hundred

ministers.

Mighty is the holiness of the proclamation of faith on the rod of Adam which is called [the rod] of God.
servants
(22) The author must have bor- performed through it the miraclesrowed this imagery from an ancient And it is said that there was. pictorial representation of the written upon it the true calculation Heaven with the sun, moon, and (Calendar), the Book of Wars, of Signs, and the stars, probably in some heathen the Book

and twenty

temple or anyhow connected with Book of Astronomy. And Noah, idol worship. I have not been took out these three books able to trace it. The notion .of the from the rod seven years after the sun with a cup travelling through death of Adam. And these Books, heaven is found in Greek mytho- and the rod remained with Noah logy; See Gruppe: Griech. Myth. till his death. And then he gave It has of it to the sons of his son Shem top. 380 for literature. course nothing to do with the Arpachshad, to Iram, Ashur. And Christian Iconography, which this rod remained in the possession besides offers no real parallel. of Arpachshad and it was handed (24) In Pitron this verse has down (transferred) through the been differently translated. holy chain until it came into the: (25) This is a pious exclamation possession of Jethro where it wasin which the author indulges when kept up to the time when the referring to idol worship us it to Messenger came, u. w. b. p., and avert an evil omen. It interrupts took it from him, and all this in a most disconcerting manner (was done) for great purposesthe course of the narrative, and These three books were preservhas caused me great confusion ed by Laban until the time when until I realised its character. the "Messenger" came, when the The following legend is found Law was brought down. They in the Malif, Q. 49: "The rod disappeared with the slowly of Adam has many secrets. exception of just a little of Among them that the* 'Messenger" the astronomy and the true

221
the hands of the Nimrods. So, for example, Teraht, when they took him and put him in prison, his son Abraham,

whom they threw into the fire, and whose wife, Sarah, they took from him twice. They also waged war against him (Abraham), the wars mentioned in the book of the
iioly

Tor ah.
that every one of the Meritorious

Know

Ones had to

suffer great troubles in his lifetime. These were trials from God to purify them from the sins of the world. P. 58.

Then he accepted
of the word
]i"Of,

in the world to come.

and made them great the letter r is the initial Perhaps that there shall be knowremembrance,
their repentance

ledge and reputation of them. And our master Markalj may God's favour be upon him speaking of the Meritorious

Ones, said, "The dead are like unto the living." And this ishis saying, "Remember unto us the covenant of the dead like
that of the living."

And God

knows.

And
is

another explanation of the letter t (this is seven) that Sabbath is the seventh (day), and that the obit

servance of

will purify

man

the explanation be that he is happened in the days of the Meritorious Ones and the
troubles which happened, came upon them to purify P. 59. them, just as the Sabbath purifies those who keep it.

of his sin; and perhaps recounting the wars which

And God

knows.

And

this explanation will agree

with

the opinion of the masters of knowledge. It says in the Book Asatir, [the beginning of the wars of the dying with the living,] were the beginning of the wars, because the

Lehadim, Enamin, Naftofrim, Patrosim and Kaslohim

gathered together with the others. (10) And they chose for themselves a leader whose name was Gitt the first born
of the Lehadim, which were called by his name, Gibtai.

(n) And they went from Philistia and made war first with the Canaanites and Perizites, and took the kingdom
from the hand of Nimrod, and ruled P. 60. from the land of Egypt unto the river of Kush. (12) And Nimrod went

222
26.

And

as

is

called fhgl

he made an open nigug in such wise e. dome or cupola) which when (i.
it

the wind passed through emitted a sound.

27.

from the four corners

hundred and ten years. And Asur begat a son from Gifna and his name was
lasted one

And it

Itanu.
28.

And

Itanu begat a son and called him

Shrikh.
29.

And when

Gifna called the sun and the

she did

moon
her.

which Ahidan had made, they walked with

30.

And when

this,

the people wished

evil

to worship

them and the world became

and

all

flesh corrupted its

way upon

it.

Chapter IV. [Noah.]

i.

And Noah

left

Rift

and he dwelt
is

in the

moun-

tain called 'Adr

Shgg. This

calculation of theCalendar which is inour hands. And as for the rod, it "Mighty is" etc. pious exwas placed in the tent and will clamation on the part of the be there until the Taheb will author when mentioning idolatry. come. And one of the signs will (26) Arabic glosses it all over: be that he will bring it." "He put a dome on the top of cf. Chapter IX. 22. Rod of the tower" cf. the singing obelisk Adam and Moses. Origin of these of Memnon. Moved by the wind legends must be traced back to See Kampers Werdegang, p. 41 Exod. IV. 20 where Moses takes see further X. 27. the "rod of God" in his hand. The (27) Have we here perhaps subject has heen so often treated the origin of Joniton, the reputed that I refer here only to Jerah- fourth son of Noah in Schatzmeel. Introd.p.XCI, and literature hohle and Nephodins ? (see Sackur

the place of the Ark. God engraved in the rod of Adam.

from

there.

schrift fur

Kunde

Gressmann in Zeitdes Morgen-

Sibyll.

Texte

p.

1416).
but

lands 1913, p. 18 ff. points out that in Babylon rods were engraved with the image of the Pesikta f. I4oa: Name of god.

Ch. IV.
(i) JlB'n cf.

above

II,

20,

more likely it is identical with 1,17: Cf. B. of Enoch LXV. 2:

223
against Gitt, and he asked the children of Joktan to help him against the children of Misraim and his seed. (13) And the children of Joktan

and pitched

his

camp

turned away and did not listen unto him, and went away until they reached a place for camping, of which it is said, "from Mesha until thou comest unto Sifra of the moun-

Timnata, whose name was mountain of the East until Timnala." (14) And Gitt died in the land of Misraim, and when Nimrod heard of the death of Gitt he rose up to
tain of the East,) that is called Yemen, Sifra, the

town of Ashur, and that is and he ruled over it, (i 5) and when he became king over it, P. 61. he rose up and made war with Nahor. (16) And Nimrod did unto Arpachshad just as Pharaoh did unto the Hebrews. For at that time, they had seen in the Book of Signs which had been handed down to them, that there would arise a man who would smite everyone who worshipped idols, and he would destroy them, (i 7) And he gathered together all the wise men from the children of Ham and the children of Japhet. And he asked
fight the inhabitants of the

the place called

Almosa

of them, that they should tell him of the day of the birth of that man; (18) and they told him that within forty

days his mother would become pregnant with him. (19) Then
the

Nimrod commanded number

that every

man

of

all

the sons of

Arpachshad,
all

P. 62. should

his wife for the

keep himself separated from of forty days. (20) And they im-

men in one place and the women in another prisoned place separately. (21) And it came to pass after thirty
the

sign in the land of Shinear, and

of the above mentioned days that the Lord revealed a it was a pillar of fire

which came down from heaven to earth. (22) And all the inhabitants thereof were frightened with a great fear, and they made prayers in the house of their worship unto the idols, and they went out unto a field outside the town and they remained there three days, and the

224
2.

And God announced

to

him the news of the

flood and Noah started to examine the Book of Signs, and Noah saw therein the obliteration of (the children of) Adam, and the protection of those who were to go into the Ark. 3. And it came to pass at the time when he left
[Rift] that there
4.

was a sign

in the land.

and he continued unceasingly with prayers and hymns one hundred years after he had begotten Shem, Ham and Japhet.
feared a great fear
5.

And Noah

And Shem

took Shrit the daughter of Seth

to wife.
of the earth ing the Flood. T. B. Sanhedrinf. Placeof the Ark io8b. Gen. Rabba 3, 33. Eccles. means probably place where Ark R. to 9. 14. Prayed 100 years. afterwards. There are LekahTob, ed.Buber I. p. 36: Noah rested different traditions about that worked at the Ark 120 years. Meshalma I4ia: "Rift So also Tabari, Griinbaum, Neue place.
(to

Noah went to the end

seek Enoch).

which was

built

by Lamech."
it

Beitr. p. 79.
e- g. 7-

Noah admonishing
in

Pal. Targ. to Gen. VIII. 4: calls

and teaching. Often

Koran,
etc.

Kadron. Onkelos ibid, has Kardu.

Josephus Antiq. I. 3. I 74. Josephus Antiq. I. 3. 5. 90: does not mention name of mountain on which Ark rested. Jubilees V. 28: Ark rested on Mt. Lubar. Chronicon Paschale ed. Niebuhr
lived

5763;

10.

7275,

Bonnae 1832; vol I, p. 45: Noah on Mount Lubar. Schatz- 100. hohle p. 17: Built from the wood (5) Josephus Antiq. I. 3. I. 77: of the Holy Mountain. Theo- No name. He also mentions

Geiger Mohammed, p. no. Schatzhohle 17 and 18: Three sons born in 100 years. So also T. B. Sanhedrin io8b. Meshalma I4ob: Five hundred years teaching and preaching to the people. Mistake of scribe. Read
cf.

philus III. 19: Arabia, probably here the wives of the sons of Ararat. Noah. Yashar V. 35: The of the sons of Noah (3) Josephus Antiq. I. 3. 5. 89: wives "When God gave the signal (or took three sisters, daughters of Eliakim, son of Metushelah. Alsign)." (4) Sibyl. Or. Bk. I. 47 ff. Fear gazi ibid.: Shem's wife, Mahlah and admonitions. Theophilus daughter of Baun. Gen. Rabba
:

III. 19:

Noah praying andforetell- XXX.,

31.

225

may He be exalted gave them work (of God) and they forgot the imprisoned ones P, 63. (23) And in that time the master Terafr went by a vision of the Lord and slept with his wife, and she conceived (24). And when Terah had slept with his wife, he returned to the prison and the sign was lifted. And when the wizards saw that the sign had been lifted, they said "The child hath reached the womb of its mother ;" and they told Nimrod so. (25) And he said, "Bring out all the prisoners unto their places." And they did so, and every man went to his place as he had commanded. on whom (26) After this was born our master Abraham
name
:

by the might of the All-powerful. And it when he grew up, P. 64. that Nimrod took him and placed him under his command, and he was among those who. stood before him, to wait on him. (27) And after that, he took him and cast him into the fire, but the fire could not burn our master Abraham, for God
be peace

came

to pass

was

protected him, for the sake of the master of the flesh who to come out of his loins, and also for his great righteousness. Behold

what God said unto him, "I am the Lord, out from Ur (furnace) Kasdim." he When saw that the fire had no power over him, (28) Haran said, "He is a great wizard and his witchcraft prevents the fire from burning him." Then the fire came out and consumed Haran. P. 65. See what is said about him

who brought you

Holy Law, "And Haran died before the face of Terah in the land of his birth, in Ur Kasdim ii. (Gen. 28.) And when Nimrod and his company saw that the fire had come forth and had consumed Haran, the fear of God came upon them, and they were frightened lest it should come out upon them and consume them also. And the Nimrod commanded that the master Abraham should come out Praised be He, Who performeth signs and wonders, the One Who keepeth the Covenant and the
in the
his father
!

mercy

to those

who

love

Him!
15

Asatir.

226
6.

And Ham And

took Skh the daughter of Jared

to wife.
7.

Japhet took Mkisth the daughter of

Lamech
8.

[to wife].

said unto him (Noah) that he was to make the Ark, he made it and he finished it on the tenth (twelfth ?) of the second month. 9. And on the fourth (Wednesday) the earth became humid and broke open. 10. And on the third (Tuesday) were opened the windows of Heaven. And on the seventh (Sabbath) was the end of the decree in the sixth hour of the night of the seventh. And on the first [of the month] Noah went out of the Ark.

And when God

God hid the Temple (2nd day) the curse will be resecond month). Here the days moved, Sanctuary will be reof the week are given. But may erected, the Taheb will appear, also mean istdayoftheoftheweek and the truth will be established. (Sunday). On the Sabbath, the Josephusl.3. 3.8oand8i: Flood Flood began and terminated. begins on 27th of 2nd month called Samaritans have given the word nfil by the Hebrews Marhesvan a numerical value i. e.the 7th as the against Samaritans, contrary to meaning of the words "this day" one Jewish tradition; T. B. Rosh is otherwise obscure This phrase Hashana i ib. LXX. to Gen. VII. occurs twice in Gen. 7. 1 1 and 13. ii says I7th. Jubilees V. 22: Malif. Q. 70: The animals came Noah started building the Arkon of their own free will into the Ark. the New Moon, of the first month cf. Sibylline I 207 ff. Meshalma 1307 A. M. entered New Moon I53a: Started from end of the of the second month 1308 A. M. month of lyar (Siban). Meshal- ibid. 23. Flood begins 1 7th. Ibid. ma f 1 543 quotes Markah to the V. 29: On the New Moon of the effect that the Flood did not cover fourth month Flood stopped. Mt. Garizim. Arab. Book of Jos- Schatzhohle p. 21: Flood began hua p. 1 1 According to Samaritan Friday the I7th of lyar. B. of the Bee Ch. 20. tradition, on the I4th Nisan or rather, on the Festival of Passover, p. 32: Flood on Friday, and the God created the world Noah went Ark remained upon the waters Albiruni out, Sodom and Gomorrah were until the 2Oth Tishri. burned,Exodus Israelites occupied (Sachau), p. 25: Flood began

(810) Gen.

VII,

has the Mt. Garizim.

date of the

month

(I7th of the

227

Chapter VI. [Abraham in Egypt.]

came to pass seven years after this occurrence that the Nimrod died and with him was completed the number of the kings P. 66., who reigned from the children of Ham. (2) Through a Nimrod it began and through a Nimrod it came to an end, and from the first Nimrod to the second Nimrod were 1,020 years. (3) The first Nimrod was from Kush and the second Nimrod was from the Kaftorites. (4) And it came to pass after the death of Nimrod that Terah went out to go into the land of Canaan, which was outside the kingdom of Nimrod, for he was afraid lest other Nimrodim would appear and do unto him as had done the above mentioned Nimrod. (5) And his son Nahor dwelt with Kedar Laomer and Tidhal, King of Goyim. P. 67. (6) And it came to pass when they heard of the going out of Terah, they sent men against him to prevent him from going away, and Kedar Laomer went to plunder
(i)
it

And

and kept Terah prisoner in Haran. (7) And Abraham went out to meet Kedar Laomer in Ur Kasdim and to
prostrate himself before him [with the request] that they should release his father, Terah, from the prison. (8) There

God

called

Haran.

And

him and commanded him to go out from he came unto the land of Canaan, and Lot

the son of his brother with him, and they dwelt in Elon

Moreh. And now behold, O my brother, how great was the obedience of our master Abraham to his God, for he
went from
his land P. 68.,

and from

his birthplace,

and he

forsook his father in the house of prison, for he was afraid to rebel against the command of God.

(Happy
unto them

are those

who

are beloved of God,

and woe
it

known

hate God!) that Terah died and

it is

who

And from

this thing

is

with him, and

said

Abraham, his son, was not that his son Nahor buried him.

And

this is

proved by his saying

may He

be exalted
15*

228
11.

And

on the second he
sacrifice.

built

an

altar

and he

brought a
12.

And God made

with him the covenant of

the rainbow on the seventh.

'Ith at the rising of the

And Noah

dwelt in

sun (East) in Babel and

he started teaching

his children the principles of

and the testimony. 13. And after sixty two years he divided the earth among his sons Shem, Ham and Japhet. 14. And to Shem he gave three portions and Japhet four and Ham four; [Shem divided his portion, giving to] OElam, Ld,Aram andAshur four portions and Arpachshad one portion.
(the confession of) faith
15.

And he gave the Book of Signs to Arpachshad,

to

and the Book of Astronomy

of the

Elam and

the

Book

Wars

to Ashur.

on Friday night in year 2,226; his children to beware of goingwith 23 days and 4 hours from the children of Kain. Armen. death of Adam, according to Adamschr. p. 40: Noah descended Anianus. UrimveTumim: Noah from mountain and lived in started building the Ark on the Akor. zoth of the month. Seder Hadolioff Sibyll. Or. III. (13)
rot p. 23.
p. 24.

Flood in year 1656; earth divided among three sons.

Schatzhohle p.
Vol. I. ch. (p. I9ff): Division of the land by Noah. Syncellus Sob: Division of the land by Noah among his three sons in

Noah entered the Ark on the The "first" fourth, Wednesday. in verse 10 may also mean New
Moon, although the numbers always refer to days of the week;
cf.

30.

Langlois

Gen. VIII.

13.

2504.
p.

Malalas

(ed
calls

Niebuhr)
his

(n) Meshalma i$5a: "Altar on

:

Mt. Garizim," Jubilees VI. i. 4. 1 1 A covenant on the same day. (12) Meshalma f. 1 4ob Teaching the people to walk in the way of God (see below v. 38). Ethop. Adam Books Bk III Ch. 13
:

Malan Teaching
p. i6off.

his
7:

three sons and divides the land among them. Chs. of Rabbi Eliezer Ch. 23 Noah divided the earth among his three sons. (14 ff.) Evidently two kinds of divisions are confused, one in the children lifetime of Peleg, whose name has
13:
:

Noah

Kebra Ch.

Teaching been etomologically confused with

229
" And do not consider his "And Terah died in Haran in Terah died "And Haran," before the saying, saying.

"Get thee from thy land, from thy birthplace," because

the history begins with the second section concerning Abraham, in order that it should be set down without
interruption.

And

there are a large

number of

similar

statements
P. 69.

(i. e.,

And

not in chronological order) in the Torah. therein is no contradiction according the men

of knowledge and understanding. And Abraham dwelt in Elon Moreh, being shown thither by God may He be exalted! for He said unto

him; "Go unto the land which I will show thee." And the 'Showing* meant that he should reach Elon Moreh, for he knew that this was the place to be sought for. And he rebuilt the altar of his forefathers Adam and Noah. (9) And after that he went up Mount Garizim to the East of Bethel. And he bowed down and prostrated himself there before God. And he worshipped and went down.
to pass after these things that there a famine in the land of Canaan, (10) and Abraham
it

And

came

was and

Moreh, and they went P.

Lot, the son of his brother, journeyed with him from Elon 70. down to Egypt, (n) And

when they reached

a great shaking in
in Egypt.

all

the boundary of Egypt, there was the houses of worship which were

And

all

the dwellers of the houses of worship

were frightened.
(12)

And

it

And Abraham encamped in was in those many days

a place called Hrif. that the women of

Egypt went out

that she

into the field to the place Hrif. (13)

And

they found Sarai the wife of Abraham, and they saw

nance.

And

was of a beautiful face and of a beautiful counteit came to pass that when they returned from

the field in the evening, they praised her before their husbands, until the word reached the minister of Pharaoh,

who

praised her unto him.

And

it

came

to pass

when he

230
16.

17.

And he made them the foremost of all his sons. And Japhet divided the four portions, among

Gomer, Magog, Maddai, Javan, Tubal, Meshech and Tiras each one portion.
1 8.

And Ham

divided his land into four portions,

and Misraim one portion, Put one portion and Canaan one portion. 19. And when Noah had finished the division
portion

Kush one

of the land by the astronomical calculation of the day, he found that there were still four thousand
three hundred years less seven years to come after the flood, of the six thousand from the beginning

of the creation and three hundred and seven since

the flood.
20.

For from the beginning of the days of

Creation there shall be 6,000 years, 21. From the day of creation until

the day of the visitation of the generations (through the flood) were one thousand three hundred and seven

years.

The countries oc- years; T. B. Hagigah H3av. Ch. "division." cupied by Noah's three sons and Cf. note XL 20, and Introd. their descendants, see Jerahmeel (21) Flood was in the year 1, 307. Ch. XXVIII and introduction ad A. M. probably the date of the loc. for full literature, to which I Flood according to Samaritan may add the exhaustive annotation calculation. Hebrew Bible 1 656 pp. 234 249 in Vol. 1 1 to Chroni- years. LXX. 2: 262 (2: 242?) con Paschale Vol. 143 63 ed Nie- years. Josephus Antiq. I. 3. 3 buhr, Bauer and Strygowski, Ale- 82: gives 2,662 from Adam. Another reading of Josephus xandr. Weltchr. (see Introd. Algazi ibid.: Name of wife of 1,656 seems to be the more primiArpachshad, Resuyah, daughter tive one. Julius Africanus Chronoof Sason. logy 2,263. (Sackur Sibyll. Texte Methodius places it at the (19) So Malif. Q. 63: Flood in p. 63.) end of the second millenium.y years year i, 307 from Creation. (20) Duration of the world 6,000 after the date of Schatzhohle.
:

231

(Pharaoh) heard the report about her, P. 71. that he brought her into his house and he took her. And Abraham went with her but he could not do anything. And Pharaoh

many gifts and was kind to him for the sake of and Abraham went out from Pharaoh with a broken heart and a weeping eye. And he prayed unto God to save his wife Sarah from the hand of Pharaoh and God hearkened to his prayer, (14) and God plagued Pharaoh and his house with great plagues. (15) And the plague was on the privy parts and Pharaoh was like a stone. (16) And he called all the wizards of Egypt and its wise men and he gathered them together and (18) there was among them a wizard and his name was Turfs, who had studied in the Book of Signs. He had learned that book in from Enoch, the son of Kain, (19) and he strengthened himself in Hanoliia and said, "There is in this place a woman, who is a faithful one, believing in God, and
gave him
Sarai
;

all

these visitations one for her sake."

our master Abraham on whom be heard what had happened to Pharaoh and to his house, he rose up and lifted up his face unto heaven and praised God, and he thanked Him and he sanctified Him for all the good He had done him, in that He had preserved unto him Sarai his wife from defilement.
(20)

And when

peace

this

Then it became true and known unto them that had come through the evil deeds which had been

done by Pharaoh. P. 75 (mistake in original pagination).

And no man could look on Sarah and no one could see her face. On her face the light was shining strongly. This is
proved by his saying, (21) "And they were freed (i. e. from the plague) and they saw that the whole palace was lit

up from the appearance of the face of Sarah, and there was great fear." (22) And thereby it became known that Sarah was the wife of Abraham. And Pharaoh begged relief of him, and gave back his wife Sarah, and he went away in rejoicing and in peace, with the innocence of his

232

from the day when Noah made the among his children, until the day of the visitation of the generations were four hundred and
22.

And

division

kingdom to his three sons in the year three hundred and twenty. 24. And Noah was on the day when he divided [the land] among his sons nine hundred and thirty
years old.
25.

ninety three years. 23. And he divided his

And he

divided the land

among

his three sons

on the tenth day of the month of Elul. 26. And then he sent proclamations to that each one should go to his country.
27.

his sons

they took leave of him and Elam and Ashur went to the north of Ur Kasdim, which is
called

And

by them the place of Bab

el

Abwab

(Gate of

Gates),

And which is on the border of Elam and Ashur. 29. And Gomer and Magog were from Bab el Abwab and onwards. 30. And Ld and Aram settled in Great Kutah
28.

whose name
Seder Olam Ch. Flood 1656.

is

Charassan the Black which

is

called

Algezirah in Afrikia (Phrygia).

44. Hecateus Frag. Ptolemaeus VI. 2. Caspian (23) Meshalma lyia: I2th of Gates already mentioned by Ellul.' Malif. Q. 80: 'In the year Josephus, see Marquart Eransahr
I:

Date of the Polybius V.

71.

"Algesira" i. e. "island" 1 10. Noah sends the children to in Arabic, is the name of the the various countries. country between the Tigris and the Euphrates. Meshalma f. (27) Jubilees VIII. 12 ff. Herodot III. i7ib: has the following: Ar(29) Gog, Magog Pliny VI. 11.30. Strabo XII. I. 7. pachshad settled in Laban (white)
I.

329" after the Flood. (26) Josephus Antiq.

Berlin 1901, p. 101

4. I.

ff.

(30)

233

he stood before God and prayed for Pharaoh is the first prayer which our master Abraham prayed. And this is the whole of what he said in his prayer, "O Lord, the God of Heaven and the God of the earth, All Merciful, be merciful." (24) And God healed Pharaoh and his house, and then Pharaoh
wife.

And

and

for his house. (23) This

Abraham, since his received and his God was the God of Gods was prayer and the Lord of Lords, and He performed wonders for Abraham's sake. And he knew that his prayer before the idols had not cured him from the plague which
he had, but that only the prayer of Abraham to his God had cured him. At that time he commanded the destruction of the houses wherein the idols were, P. 76.

believed in the truth of the -faith of

and the breaking of the idols and the destruction of all the pillars, and he commanded that those who worshipped them should be killed, as there was no use for them, and whoever prostrated himself before them, became worthin this less world and a sinner at the end of And all this is made evident from his word in the days. Asatir. "And all the houses of worship were destroyed and all those things (i. e., the idols) before which people prostrated themselves fell down and could not be raised
up."
(25) And the wizard Turfcs went up from there, when he saw what Pharaoh had done to the houses of worship and to the idols and to the pillars; for he could not stay in Egypt any longer. And he went up thence and he went to Hebron. (26) And afterwards Pharaoh commanded men from among his people and he said unto them that they should go with Abraham and lead him to the place which he

would choose. They were not to forsake him and anyone who would do anything to him or to his wife should surely die. And they did as Pharaoh commanded them and they came with him and with Lot, his brother's son, with their

234
31.

And Arpachshad

settled in

Ur Kasdim

in

Brktrs (Bactria ?) whose name isRomi. AndNimrod began to rule over all the children of Ham.

Babel and they gathered themselves all together and they went to build it, and Nimrod started to walk as a giant in the land.
32.

And

he

built great

33.

And Noah was

when

years old
34.

nine hundred and forty five the report of it reached Noah.

But Shem his son was the one whom he had placed on the throne of the kingdom because he was the firstborn.
Kasdim, in the place called Great Romiah, and Elam and Ashur dwealt on the border of Laban (Tiras) in a place which is called "the door of the gates," Kasdim. Five years before the
death of

Nimrod
"123

King builds Babel. Giant, so in the Arabic paraphrase and in constant use among Samaritans. S ee SamaritanJ oshua.
Jerahmeel27. 4: Nimrodaproud
giant.

Nimrod a giant; Adam Noah appeared Nimrod and Eve Ethiop. ed. Malan Bk.

a giant in the land, and he III. Ch. XXIII. p. 173. Methobecame king over the children of dius Ch. Ill "Nembrod gigans." Ham, and children of Great Philo (see Introduction), Eusebius,
Babel.

And

they gathered them-

Prep. Ev.

Malif. selves together to build it. Q. 82: Shem settled in the towns

(Bel.) (420 b) giant.

Bk IX, ch. 182 Nimrod Tuch, Kom-

mentar uber die Genesis, Halle

1871, p. 181: Nimrod King of Egypt. Old tradition. The Samaritans call every giant Nimrod.

of Afrikia, to which belonged the land of the Kasdin. Sibylline Oracles III. 140: Shem in Phrygia.

See Introd.
(31) DIBpH probably Bactria: this in Samaritan Chronicon

Complete pB M. (3436) Noah appoints son

(33)

to

be

ruler:.
I.

Josephus
6. 3. 142:

I.

3.

4. 87.

Parshagl.c.

Malif.Q. 83.

Urim Josephus

"He prayed

ye Tumim: Nimrod born on the for prosperity to his other sons." 6th of the month. Grunbaum, Malif, Quest: 85 made covenant Neue Beitr., p. 91 ff. Oriental of peace. Meshalmai7ib: Calling Noah's sons together to Shalem legends of Nimrod.
(32)

Josephus Antiq.

I.

4.

2.

the Great which

ings.

is

Sichem. Offerto

114,

Nimrod

built Babel.

Mes-

Commanded them

ob-

halmaf. 171 b. Nimrod King (cf. serve the laws pleasing to God, Pirke de Rabbi and made them take an oath. note to IV. 31. Eliezer Ch. 29. NimrodKingbuilds Placed Shem higher than Japhet, Babel. Seder Hadorot p. 26: and Japhet higher than Ham.

235
flocks

and with everything which they possessed, (27) until they reached Elon Moreh, the place of the first altar. P. 77. And Abraham built up the above mentioned altar, and he brought up sacrifices unto God, who had saved him from the hand of the Egyptians. And Abraham and Lot dwelt in the land of Canaan one year.
Chapter VII. [Abraham and Battle of Kings.] (2) In the month of Nisan Abraham came from Haran, and in the month of lyar he went down to Egypt, (3) and in the month of Nisan Lot separated himself from him and dwelt in Sodom one year. (i) It came to pass in those days that Amrafel ruled in the land of Shinear. (4) In that same year in which Lot dwelt in Sodom, the above mentioned Turts went from Hebron to the land of Shinear to Amrafel and to Kedar Laomer, and he foretold to them that they would kill many people. P. 78. And he told them what would happen to

them

in the later days.

(5)

And Kedar Laomer knew

and he did not turn to

Abraham

on

whom

be peace

saying of the wizards, (6) but he began to kill everyone who stood before him, and he slew the inhabitants and captured the town called Kadosh (7) and they
listen to the
;

were the

last

of the kings over that country from the

children of Ham.

And it came to pass that Amrafel, King of Shinear, Arioch, King of Elasar, Kedar Laomer, King of Elam, and Tidal, King of Goym, had imposed tribute upon Bera,
King of Sodom and with Birsah, King of Gomorrah, Shinab, King of Admah, und Shemeber, King of Zeboim and the King of Bela, (the same is Zoar). P. 79. And these four kings used to send tribute and gifts to Amrafel and unto the kings who were with him, for twelve years, and in the thirteenth year, they left off and did not send anything, and in the fourteenth year came Kedar Laomer and those who were with him, to wage war against them.

236

Elam, Ashur, Lud, Aram, and Arpachshad and they came and built Niniveh and Calah, Rehoboth Ir, and Resen which
35is

And Shem

sent also to

the big town. 36. And the day drew near for

Noah

to die, so

he sent and called Shem,

came to and they brought upon

37.

and they him to Shalem the Great and built an altar

it

Ham and Japhet,

thankofferings.
his division

And
six

he completed

and gave ta

Shem
38.

and

to Japhet six,

and he made Shem

the keeping of
carried

greater than Japhet.

And Noah commanded them peace and died. And his children

him

to

Eyul Mth which is Hebron and they buried him in Eyul Mth and each one returned to his place.
Chapter
i.

[Nimrod.]

And

they

gathered

themselves

in

Babel

when they journied from the East and they found

mentioned. JubileesVII. 20. Urim veTumim of Machpelah Noah blessing his children on Schatzhohle p. 9: Burial of Noah the 1 4th day of the month. exactly like burial of Adam ibid, Jubilees X. 14: Shem beloved by pp. 26 27. Noah's death and Noah. Pirke de Rabbi Eliezer Shem's mission. B. of BeechCh. 42: blesses his sons, exp.ecially 20 p. 33: Noah died on Wednes. Shem all the pure descend from day, Nisan 2nd, second hour of him. the day. Shem embalmed him, his (35) Cf. Gen. X, 12 for all sons buried him, and mourned these names. over him 40 days. Armen. Adam-

May
lated

also be trans-

schr. p. 40:

Noah buried in a place

"and he took leave." cf. however Introduction to Sibylline parallel; in the Pitron the

called

Nahidzewan.
4.

Ch. V.
cf Genesis XI, 2.
.

differs from;
(i)

passage is

left

unexplained Mesh- Samaritan Targum ad. loc.

The

alma I72a: Eyul Mth. which the story of Nimrod as giant, the of cave Machpelah. Malif. birth of Abraham, the wars of the Q. 85: Only Hebron and Cave nations have been fully discussed!

237

And

there

was war between them

(8)

and they took Lot

captive and all his possessions, he who was the son of the brother of Abraham. And Lot sent and told his uncle

Abraham what had happened to him. (9) And 'Aniram and Eshkol and Mamre P. 80. were the confederates of
told them what had happened to and he asked them to go with him Lot, his brother's son, to Sodom and they complied with his request and they, the above mentioned, went to war with him; (n) and when Kedar Laomer reached the kings of the Amorites, he waged war with them and defeated them ,and he carried them off captive, and with them he also took Nahor, the brother of Abraham. (12) Then he, (Nahor) sent messengers to tell his brother Abraham what had happened to him. (14) It was then the eve of the incoming Sabbath. So he, (Abraham) and the men who were with him, slept the Sabbath night in Dumh which is Tbris, (15) and at the going out of the Sabbath after the setting of the sun P. 81. on the night of the first day (Sunday), Abraham went out to the palmgrove and on the second (Monda) he reached them before the setting of the sun. And he found them encamped in the valley of Hobah (16) and this happened on the twenty second day of the month of Elul, and on the first of the month (new moon) in the valley of Hobah which is on the left side of Damascus and the

Abraham,

(10)

and he

proof of it is the statement that the time when Abraham reached them was after the setting of the sun and "he

smote them in the night," and he returned all the spoil and he returned also Lot his brother, and his goods, which is found in Gen. 14, 15, where it says, "he divided against them by night, he and his servants, and he smote them, P. 82. and he pursued them until after Hobah, which is the left side of Damascus." (17) And on the fifth of the lunar month he went up to Shalem the Great, and there came out to honour him, for they were frightened of him, the King of Sodom and King Nahor, and they came be-

238

a plain in the land of Shinear and they dwelt

there.
2.

And And

it

was

like [the plain of

Sichem and a

mountain
3.

like]

Mount Garizim.

the land: "Let us go building so that we

they said one to the other who beheld up here and let us build a high may not be scattered abroad

upon the
4.

face of the earth."

they built a tower on top of the hill, and they placed upon it a lamp and the light of it could be seen from the four sides.
5.

And

And
is

they called

it

Sham and

that

is

the

word

"and let us make a Sham." put an end to their building and the building was shattered and the children of man were scattered abroad upon the face of the earth. 7 And none did know the language of his neighbour. 8. And then was the beginning of wars which were fought [seven] for death and one for life.
which
6.

said

And He

I am giving here therefore a few scattered. The P. T. interprets it additional notes with reference as Idol which was to fight for to some passages not touched them against God. Tower DB> upon in the Introd. and the par- translated as "lighthouse" already allels from the Samaritan lite- in Samaritan Targum to Gen.XI 4. Arabic "minaret" has the rature. I must mention at the same time that Meshalma agrees same original meaning "lit-up Malif. Tower." entirely with the Asatir. Q. 86. Koran Sure 26. 129. Refer(6) Meshalma ijgb: "And God ence to Nimrod. Sure n. 62. sent against them storms of wind

(4)

Nimrod equal
T.
B.
6ff.

to

Amrafel and
f.

water."

Sibylline Oracles

(Introduction)

Erubim
word

III.

98

103.

Quoted by Josephus
VIII. 8 ff.

SSaYashar XI.
(5)

Identifies

the

Dttf

Antiq. I. 4. 3 (118). Jubilees : Play on the

name Peleg.

(Gen. XI. 4) which he reads X. 26. Overthrown by mighty Eta, with the lighthouse, as other- wind. wise to make oneself a name would (8 9) DD^Ii beginning or starting not prevent people from being point, cf DIID^J the starting point
.

239
fore

him to Shalem the Great. And King Nahor had made a league with them, (18) and when they saw the might of

Abraham

on whom be peace then they bent the knee and prostrated themselves before him, and they praised the high God. And someone among them, told what God had done to Pharaoh for the sake of Sarah and that they had seen him (Abraham) pray to the one and only God, and that he had pursued the mightiest of kings with three hundred men. P. 83. And then they recognised the truth that there was no man who could have power over him and that his God was greater than all the others. So they went forth to meet and greet him, (19) and the first who started was Melchizedek, the king of Shalem; and he brought out unto him bread and wine and he blessed him for all which he had done to them and for all his mercies and lovingkindness, for he had returned unto him all the captivity and vanquished his enemies and he gave him a tithe of everything. And Abraham refused to take anything from him (20) and said unto him, "Give me the souls and take
the goods to thyself." P. 84. (21) the king of Sodom, "I consider
like ban,

And Abraham
all

said unto

and for that reason I from a thread to a shoelatchet. Save only those who have gone with me, Aneram, Eshkol and Mamre, let them take
their portion."
(22) And it came to pass in the month of Nisan that the angel of the Lord appeared unto Abraham and told him four things, and that was in the dream of the night.
first thing which he told him was, "I am thy shield and thy reward is exceeding great." (23) The second message was when he took him outside and said to him, P. 85. "Behold! Look now toward heaven, and tell the stars, if thou be able to tell them." And he said unto him, "So shall thy seed be." The third was that He counted it to him for righteousness, and He told him that he was one of those who will in future inhabit the Garden Eden. And

the goods of Sodom cannot take anything

The

240
9.

And

these are the first to start wars which led

to their death, viz:

Lehadim, Eynamim, Laha-

bim, Nafthim, Patrosim, Kaftorim, Kaslhim. 10. And they placed above them to be the head
over them the
first

born of Lehadim whose name

called

was Gitt and they were

11.

by

his

And
the

the
first

men

of the Philistines

name Gibtai. came out and

made

And they Nimrod. And the

Ztotai.

war upon the Canaanites and the took away the kingdom from Philistines ruled from Egypt to

the river of Kush.

of the holy days in the hymn 2: "The sons of Noah began Day of Atonement, Cow- to war on each other." Fully ley p. 634. (probably fourteenth elaborated. Beginning of wars;
for the

Century.) which means: wars Ethiop. Adam Malan p. 173. which led to the complete des- Yashar XI, 9: War of children truction of seven and survi- of Ham. Koran Sure 41. 15:
of one. See Introduction These obscure verses may mean that the "seven" were the seven nations descending from Canaan, who were to be destroyed by Joshua, and the "one for the living" being the Israelites. Something to this effect may be gathered from Meshalma, fol. I74b, who dilates on this genealogical portion in the Bible. Altogether the whole passage seems to be very corrupt, and to contain vague reminiscences of wars, traces of which are found in
val
46. 23 ff. Total destruction of these

generations. See Geiger, Mohammed p. 116. About the war of

nations
III.

see also Methodius Ch. IV. in Sackur (Sibyll. Texte) p. 20 ff.

(10)

i. e. Egyptians. Jo2.130 gives a peculiar description of the countries Schatzhohle occupied by Ham. p. 30: mentions the first king of Egypt calls him Puntos and con-

iKBSX
I.

sephus

6.

nects him with Nimrod as Asatir.

Methodius. Sibylline Oracles,

152
ff.,

III,

etc.,

see

Introd.

and

Yuhasin Ch. V: The Pharaoh in the time of Abraham was called

Tutis.
(11)
6.

Gruppe. Die Griechischen Cnlte and Mythen etc. Leipzig 1887, I. 679/80. Josephus Antiq. I. 62.
136.

See V.

14.

Josephus

I.

2.

131 tells about the reign

137 gives eight children of of Chus. Clements Recognitions seven have disappeared I. 31: Ham attacking Shem and and one is retained. The whole driving him to the east. Kebra passage seems to have preserved Ch.g and 12. Methodius Ch. Ill a similar tradition. Jubilees XI. and IV, p. 65 ff.

whom

241
the fourth was, (Gen. 15. 7) "And he said unto him, I am the Lord that brought thee out of Ur of the Chaldees, to give thee this land to inherit it." And all this great

honour was given to our master Abraham because of the strength and greatness of his faith and because of the excellence of his merit and because of his obedience to exalted be He the command of the Lord, The first elements of faith are fear, merit and repentance and it says in the book Asatir, (24) "The first principles of faith are fear P. 86. merit and repentance." (25) And all this happened to our father Abraham in one year in twentytwo days. (26) And when the Lord spake unto him these words, he was ninety and nine years old, before the cir!

cumcision.

And in that year He commanded him to circumcise himself and made with him a covenant of circumcision and said unto him, (Gen. 17. 14.) "And the uncircumcised male who is not circumcised in the flesh of his foreskin on the eighth day, that soul shall be cut off." (27)
And
making of the covenant took place on the Sabfifth day of that week came to him the three men. P. 87. One of them gave him the message about Isaac and said unto him, (Gen. 18. 10.) "And he said, I will certainly return unto thee when the season cometh round; and lo, Sarah, thy wife, shall have a son. And thou shalt call his name Isaac." And the two men who were with him, were for the destruction of Sodom and Gomorrah, and after the one who had delivered the message to our master Abraham about Isaac had gone away, the two men who remained went to the cities of Sodom and Gomorrah, and slept in the house of Lot. (28) And on that day Sodom and Gomorrah were burned and the Lord brought down from Heaven upon them brimstone and fire. And the Lord overthrew these cities and all the plain and the inhabitants of the cities, and Lot was saved P. 88. and his wife and two
the

bath and on the

;

daughters.
Asatir.

16

242
12.

And Nimrod came and

(i.

them

e.

Gitt),

he encamped against and he asked of them (i. e.

Joktanites) to help against Egypt.

13.

And the children of Joktan started and turned

out and they dwelt from Mesha unto Tmnta, a country called the towns of

away and went

Sifra unto

Yemen.
14.

And

Gitt the head of

Egypt died and Nim-

rod returned to Ashur and ruled there.

15.

And when he became king there he made war And

he did unto Arpachshad just as Pharaoh

with Nahor.
1 6.

did afterwards to the Hebrews, for he saw in the Book of Signs that there would come from Arpach-

shad a mighty man who would smite

pers and destroy
all

all

the worship-

the idols.
came out
nation
is

(12) This passage is evidently

corrupt.

of the Ark." This explaevidently the result of

(13) Meshalma f. ijya: Chil- popular etymology. dren of Joktan. They were living (15) Meshalma f. i82b: menin a country called Msh, from the tions only the wars of Nimrod with name Msa, son of Aram until Nahor after thebirth ofTerah,for it reaches Sichem, the blessed the birth of Arpachshad, he since mountain, and this Har Kedem, knew that a man would arise from which is an appellation for Mt. among them who would destroy the Palestinian Targum to GeGarizim, in accordance with the idols. statement in Gen. X. 30. For nesis X. 1 1 NimrodfightingAshur. Sifra is Sichem. Josephus Antiq. (16) Legends concerning AbraI. 6. 3. "from Cophen, ham see Jerahmeel ch. XXXIII 147: an Indian river." ni&Fl Gen. and Introd., p. LXXVIII, XXXVIII, 12. The author of the Gaster, Exempla Ha, p. 185 where Asatir identified the place with the whole literature is given. Yemen: Meshalma says: "This Malif. Q. 88: Wizards foretelling seems to be the Temanya built thebirth ofAbraham.Chs.of Rabbi
:

XXXV

by Noah and
his four sons

his three sons or

Eliazer.

ch.
kill

XXVI:
Abraham

Magicians
at birth.

and

their wives,

seek to

being called the

in

memory

Town of Eight Schatzhohlep.3: Nimrodtaughtby of the 4 pairs which Jonithon knowledge of the oracle.

245

came to pass after the lapse of one year that our master Isaac was born on the Sabbath. And in all probability he was born in the seventh month on the
(29)
it

And

proved from the statement in the Asatir, the day of Sabof the men the announcement for they heard on the bath, on the sixth day (Friday) Sodom was fifth day, (on Thursday)
Sabbath. This
"Listen to the
is

commandments concerning

burned, and on the seventh day (Sabbath) Isaac was born."

Chapter VIII. [Birth of Moses.] (i) And it came to pass after the death of our master Abraham on whom be peace that Ishmael reigned as king for twenty seven years. (2) And all the children of
Ishmael, P. 89.

who

are of the seed of his

first

born,

Nebut, ruled one year in IshmaeFs lifetime (3) and for thirty years after his death; (and they ruled) from the river of Egypt to the great river, the river Euphrates. And they built Bakh; (4) and therefore it is said in Genesis
25.
1

8,

"As thou goest toward Assyria: he abode

all his

in the

presence of

brethren."

(5) And it came to pass in those days that Elifaz came and waged war against the children of Ishmael and when Elifaz came and waged war with the children of Ishmael, they brought forth the documents (6) and they saw in them the division into which Noah had divided the land, and they found that Esau and Ishmael were placed together, and that the sons of Mafralat joined the children of Ishmael P. 90 (7) That is the word which is said, "And he (Ishmael) shall be an associate of Edom" (Gen. 16. 16.) and "Esau is Edom." And the children of Adah and Aholibamah of Esau, who were from the Canaanites, (8) went and ruled over them with uplifted hands, and Bela, the son of Joktan and Jobab of the sons of Ketura gathered themselves together and went out of the way of Abraham, they and all the children of Ishmael and Esau.
;

16*

244
17.

And

he gathered

all

the wise

men

that were

Japhet and Ham, and he asked them that inform him when this one would be born. should they

among
1 8.

[So they told him] within forty days the mother will be pregnant with him.
19.

And Nimrod commanded

that the sons

to

of

Arpachshad should not be allowed

their wives for forty days.
20.

approach

he commanded that they should imprison the men in one place and the women in
another place.
21.

And

And

after thirty

days a sign was seen in the

land of Shinear, a pillar of fire. 22. And all the men were frightened with a great fear and they prayed in the houses of worship and

they dwelt outside in the open field for three days

and three
23. 24.

nights.

And Terah went and approached his wife. And when he had approached her, the sign
:

was removed and they said "The child will be born."

In Yashar (21) Malif. Q. 89. VIII. 2: the sign seen was a star swallowing other stars. Bahya Commentary to Pentateuch Venice -1566 f. 22a. Abraham born in Aram, thrown into the furnace by Nimrod. Another version mentioned there in the name of Maimonides' Guide of the Perplexed,
ritan

Terah

Book of Joshua, reference to (ch. XXII) as idol-worship-

per missing, thus proving very old

ition of the

Samaritan tradition (cf. my edSam. Arabic Book of

p.
17).

Joshua
74. 19.

Koran

6.

74.

42 57: agrees more with Samaritan, inasmuch as neither

consider Terah idolator. Contrary, according to which Abraham was to Jewish tradition. Jubilees XII. I driven away by Nimrod. 14: Terah idol-worshipper. (23) Mother of Abraham Amtlai Kebra Chs. 12 and 13: Terah.

daughter of Krubo; T. B. Baba idolator. Maimonides' "Holy Bathra (fol. 91). Algazi ibid.: Names" (ed.Gaster in Debirvol. I.,

Name

of Terah's wife Edna Berlin) Nahor and his father idoldaughter of Abrnhu. In Sama- worshippers.
.

245

And

it

came

to pass after these

words that Abraham

heard that the sons of Ashur and Joktan had grown very mighty; then he was sorely frightened at the wickedness of their deeds before the Lord, and he feared lest out of
the wickedness some trouble might arise to him. And this is proved P. 91. from his saying in the Asatir. (9) "After
these words

Abraham heard that the children of Ashur and Joktan had grown very mighty and he feared a great
he (the author of the Asatir) refers to this after mentioning Elifaz, the son of Esau, and after he had mentioned Mahalat and the children of Adah and Aholibamah; and .we see that he mentions it after the death
fear."
his

And

of

Abraham,

saying,

"And

these are the children of

Mahalat, Adah and Aholibamah." And know that Abraham is mentioned again when he refers to the kings of Moab where he first mentioned the two, Bela and Jobab, "and then Abraham heard it." This proves thereby that these had been born during the lifetime of Abraham on whom be peace and as the children of Ashur were the
sons of Shem and those of Joktan. the sons of Eber, they were thus the descendants of Shem and Eber, but that they had strayed from the way of life and therefore -he was seized with fear. And about Jobab, it says in the book Asatir, that he came of the sons of Keturah, but God alone knows whether that tradition is correct, for it is
difficult to prove seeing that Jobab was the son of Joktan, the son of Eber, the son of Shelah. And this is seen from Genesis 10. 20 ff. and whoever looks there will be able to as-

certain the truth of this statement.

Butthe Lord alone knows.

And Husham was (10) from Moab P. 93. and Shamlah from
'Elam and Shaul from the sons of Nahor, Baal (i i) Hanan from 'Elam, Hadad from the children of Elifaz, who lived in Beth Pau, and the name of his wife was Mitabel, daughter of Matred from Jefet Kittin. These are the
genealogies of the kings who reigned in the land of Edom before a king was appointed over the children of Israel.

246
25.

And Nimrod commanded

that each

man

should return to his place.

26.

And

after that

Abraham was born with

mighty glory.
27.
fire

And Nimrod took him and threw him into the And when Haran was
wroth with Abraham

because he has said "The world has a God."

28.

and said he was a wizard the fire came out and consumed him "and Haran died in the presence of his father Terah in Ur Kasdim." After seven
years he (Nimrod) died.

Chapter VI. [Abraham in Egypt.]

With him came Ham: with a Nimrod it came to an end.

i.

to
it

an end the Kingdom of began and with a Nimrod

Haran
dies trying to save idols

(26) Malif.Q.go. Arabic Jewish parallel in the Geniza fragment.

Rabba to from fire. Gen. My Cod. 1328. f. 17 ff., is ascribed Gen. ii. 28. Horowitz Likute to Kab el Akhbar, probably due Agadot p. 40. Jerahmeel 35. I. to Samaritan influences. Different account of Haran's dePal- ath. Yashar XI I. 26: Haran dies in (27) Malif. Q. 90 idem. estinian Targum to Genesis XI, furnace. Clement's Recognitions 28: Nimrod threw Abraham into 1. 30: Nimrod worshipping fire.
the fire because
to worship

Abraham

refused

Further

literature

concerning

Nimrod's gods. The early legends of Abraham see fire did not burn. Josephus I. 7. G. H. Box Apocalyse of Abraham I. 155: Abraham the first to pro(London 1919, p. 88 ff.) Accordclaim one God. ing to Ephraim Syrus and other
(28)

Meshalmaf.i83b: describes Syriac

as

Haran

idol-worshipper acting against the teaching of his father. He merely says "God PalestinianTardestroyed him." gum to Gen. XI. 28: Fire from

an

writers, Haran dies in the Temple of Idols burned by Abraham; See Griinbaum, Neue
Beitr. 94.

Ch. VI.
Story of Abraham and his descent to Egypt, the close parallelism
(

destroys Haran, who is believed to be a wizard, and thereby protected Abraham from the

Heaven

i)

fire.

Jubilees

Ch.

XII.

14:

with Eupolemos and partly with Josephus has been treated fully

247
(12) When Jacob our master was eighty years old he went down to Haran, (13) and when our master Joseph on whom be peace was seventeen years and eight months he went down to Egypt. P. 94. (14) The Pharaoh who was in the time of our master Joseph was of the seed of Ishmael, and the Pharaoh who was in the time of our master Moses was of the seed of Jefet Kittin. In his days Moses was born; and it is said about him in the Asatir. "And the slave Rodanim became Pharaoh." (15)

And these are the generations of Pharaoh,

the son of Gutis, the son of Atiss, the son Rbtt, the son of Gutsis, the son of Rims, the son of Kittin, the son of Javan, (16) who

had learned

in the

Book of Signs

in the

town of Babel

the Great. And he came out of Sion and he wandered to Nineveh. (17) And when our master Joseph on whom

be peace was thirty years old, he became king over the land of Egypt. And he was second Pharaoh, P. 95. besides the first mentioned above, and he had gone to Nineveh (18) and had stayed there three years and one month; and after that he went to Damascus and to Kruzh, that is the town of Kush. And he stayed there sixty three years. (19)

And

Joseph died and

all his

brothers and

all

the

men

of

his generation and the kingdom of Ishmael was changed ; as it is said in the Book Asatir, (20) "And the kingdom of

Ishmael was changed and Amalek became powerful and he ruled over the land of Egypt." (21) And when the second Pharaoh who was in Nineveh, heard of the death of the

king of Egypt and that Amalek had gained possession of it, he came down with evil [intent] and ruled over it one
year.

And
was

he stayed P. 96. and held Egypt by force and

tribulation in
its

there

lasted three years.

And

midst, (22) and the destruction the king of Egypt died, (23) and
in the land of

there

came another king

III.

Egypt and

his

name was Pharaoh

And

he gathered a large force

of Ktpai and he reigned sixty years. And thus the number of kings who ruled over Egypt in the time from Joseph

248

from the first Nimrod to the second Nimrod there were one thousand and twenty years.
2.

And

3.

The

first

Nimrod was from Kush and the

second Nimrod was from the Kaftorim.

4.

And when Nimrod had died Terah started to go

Canaan
to establish his

into the land of

5.

kingdom.

His son Nahor dwelt with Kedar Laomer and Tidal king of Goyim and they robbed him of his

kingdom.
went on plundering and they sent and imprisoned Terah in Haran. 7. Then Abraham came out to meet Kedar Laomer in Ur Kasdim. 8. There God called him and he came to the
6.

And Kedar Laomer

land of Canaan and they dwelt in the plain of Glory and he built up the altar of Adam and Noah.
afterwards he went up the east of Bethel.
9.

And

Mount Garizim

to

in the Introd. pp. 32 39; 69 70. (ed. Venice 1566, fol. 22. col. 2) eshalma f 1 93 b ff gives the story quoted from Maimonides' Moreh in full in accordance with the Asatir. Nebuhim. Name of Methodius Ch. 3 (Sackur p. 65). ibid.: (5) Algazi (2) In Eupolemos we find Behis Nahor's wife Isgb, daughter of twice: Belus-Nimrod, and this Bel Ishob. who is then identical with in Bel(7) Josephus Antiq. I. 9. I. 174: shazzar. This explains also the "Offspring of the Giants." Eupo-

identification

of Amrafel,

with
i)

Nimrod

in P. T. I (Gen.

XIV.

lemos : Giants scattered throughout the land.

See above Ch. I. 7: compare Schatzhohle p. 34: "When he returned from the battle of Kings, then God called him, and he went up to the Mount of Jabos." This evidently confused from the passage here since Kedar Laomer appears here and later on in both encounters with Abraham.
(8)
lit.

being read Bel (Pel) hence Nimrod see Introd. p. 29.

last syllable
(4)

name
says,

Josephus 1.7.2. 159 in the of Nicolaus of Damascus,

"Abraham

ruled

at

Da-

mascus;" so also from Hekataus Abraham born in JWH5 and ibid. driven out from Babylon. Bahya Commentary, end of section Noah

249
to Moses, [until the one] who was drowned in the Sea of Reeds was four. For from the time when our master

Joseph died unto the day when Moses the messenger was born sixty three years had elapsed. This is the absolute truth and there is no difference of opinion about it. P. 97. On the day when our Master returned from Midian to the land of Egypt, he was eighty years old, so the sum total of these years is one hundred and forty three. The Pharaoh in whose time our Master Moses was born, is the one who ruled for sixty years, and of him it is said, "and he died."
the children of Israel multiplied and became very powerful. The women used at that time to give birth

And

two or three children at once: and God knows. And Pharaoh commanded all his people, saying. "All the male children ye shall throw into the river." P. 98. And the men and women were frightened of him, for the people of Pharaoh used to throw all the male children that were born into the river. And the woman whose child was thrown
to
into the river killed herself after
it.

And

the children of

Israel kept to their faith and not one of their sons was thrown into the water, for the women of Israel used to

pray to Him who knows the feelings of the heart. When they knew that the time had come when they should give birth to children, they used to go out into the field and give birth there, and then they asked those who stood by as
witnesses, to

which sex the child belonged, and when

it

it

happened to be a male, they left

of the Creator.

And

in the field in the charge the Lord, P. 99. may He be exalted,

made them suck honey and milk from the flint of the rock according to His statement in His mighty writ, "And he suckled him with honey from the rock and fatness from
the flinty rock." (Deut. 32.13.) When it was a girl, the mother brought it home. And the command, therefore, to throw the male children into the river became a source

of destruction to his

own

For the continuation of

people, the Egyptians. this chapter see XII,

5.

250
10. 11.

And then he started going down to Egypt. And when he reached the boundaries of
all

Egypt, shakings seized

fell

upon

all

the

dwellers

the idols and trembling in the houses of

worship.
to
12. For Abraham dwelt in Rifon (field?) close Tks (border ?) of Egypt which is called Alrif, and they came to a palmgrove in the valley. 13. And there they (the Egyptians) saw Sarah and the women praised her to their husbands and
196 b: says viation for Hakal (or grove) de Bireached the kah a plantation in the valley, and border of Egypt a sign was seen in I translated it accordingly. In the all the places and those who lived P.T. Deutr. 1. 7 "Kaldohi" is menin that generation were seized tioned as a place not far from Lebwith a great fear, and it is said anon. But no explanation is forththat the place is known to this coming for this term. Meshal-

(n)

Meshalma

"When Abraham

Same happened when ma I96b, writes: "And Abraham Abraham came to Nimrod; See dwelt in a place called "the Field Fall of idols: Me- of Tfo fflEtfl" near prB (i. e. the Introd. p. 25. shalmaf. I97b. IntheHebrewRom- Nile) which is said to be known to ance of Abraham by Eliah de Vi- this very day." He evidently has
very day."

das in Shebet Musar (Amsterdam taken the word literally ^p3 1732) fol. I93a the idols fall *?prO especially as n and p are down when Abraham proclaims not differentiated in Samaritan his faith before Nimrod. This is pronunciation: then the word

would mean "field" nw-pin is this meaning: "to seize," of idols when Jesus reached "to capture." I have taken it to Egypt: Hofman, Leben Jesu nach stand for njf p2 for the same reason den Apocryphen, Leipzig 1851, since they are not differentiated in p. 148. Hennecke, Handbuch der the pronunciation.The Samaritans N.T. Apokryphen, Tubingen 1914 would read these two words: b'al
precisely

the

same

situation as

found in the Asatir.

The

falling

taken in

p.

101

refers to

Ps.

Malthaus,

edbaa: see the pronunciation of

"?lp

and mentions generally Eusebius, nVl

Athanasius,Sozomenius. Evang. Historia de inf. Arab. Ch. X. nativitate Mariae Cap. 22 24. (12) Kaldebak occurs here and VII. 14: The Arabic paraphrast and the Pitron do not explain the

as oliya in the transliterat-

ed specimen to Ch. XI. 1 7.

Sepher
Pal.

HayasharXV.
river of

2:

"He dwelt at the

Egypt some time."

Targ. to Gen. XII. n: Abraham came to the borders of Egypt and

they came to the
(13)
river.

meaning of it.

It

may be an

abre-

Meshalma ig6b idem.

Jo-

Chapter IX. [Moses.]

Blessed by He,
salvation!
(i)

who

does what

He

wills

and grants
Righteous

And by

the power

of the

Judge, there was born the mighty prophet may he be remembered for good for ever our Master Moses, upon whom be peace. And his birth was in the month of
Nisan, on the fifteenth day thereof, P. 100. on the Sabbath. And his mother hid him for three months, 71 days, for it is said in the Asatir, (2) that on the fifteenth
Sivan, he was thrown into the river. And when threw the Prince of Creatures, Moses, into the river, they the water stopped still by the power of God my He be exalted and its flow abated beyond measure, and the

day of

waters began to diminish. (3) And the women of Egypt came out to see the diminution of the river of Egypt, for that was at the time when the river used to swell. (4)

And among
was the

the

P. 101. daughter of Pharaoh.

women who went down to see the river, And with every day
grew
less,

that passed the waters ment in the Asatir, (5)

according to the state-

"And every day that passed, the waters grew less." And the child was in that ark which was daubed over with slime and pitch, floating by the
border of the river and
;

when the waters of the river stopped

(6)

from flowing below the normal,

then

all

the wizards

and magicians gathered themselves

together and took

counsel together; and they searched and they examined and they discussed and disputed, and sought with their sorcery for the reason of the stopping of the waters of the river. (7) And among them was a magician whose name

was

and searched and he consulted the Book of Signs, P. 102. for he was the chief of them. And he became dumbfounded and lifted up his head and said, "The child of which we said before, that his death would be through water, his ark is now in the Sea of Reeds." He did not say in the sea of the river,
Plti,

and he looked

into

252

Pharaoh and she was taken to the house of Pharaoh. And to Abraham he did good
the
to
for her sake.

men

Sarah was staying in the palace of Pharaoh, many wonders were seen. 15. And the princes began to be plagued privily and openly and Pharaoh became like a stone
14.

And when

as one
1 6.

who

And

has been smitten by sorcery. they said "Let there not be

all

left

out any

magician or sorcerer."
magicians and soothsayers gathered together and they were in great tribulation. 1 8. And there was amongthem a sorcerer calledTurts
17.

And

the

who had
19.

learned the

Book

of Signs in Hanohiah.

the

And he was wroth and said "He who worships God of the whole world is here, and all this
is
8.
i.

distress
sephus
I.

for his sake."

wife's beauty

163: fame of his the truth about it, and they could was talked of." not answer him. And they said, (14) From here Ps. Eupolemos "We have no power over this, agrees in the main. See Introd. nor do we know any way to reKebra Ch. 82: An angel pursu- move it," and then all the sooth-

ing Pharaoh. sayers gathered together." Jose(15) Stone: Meshalma adds: phus Antiq. I. 8. I. 164: He en"And the men were like a stone quired from the priests." Eupoleand the women were like a wall mos Eus. Prep. Evang. IX. 17: "The priests whom he con(f. I96b) and the whole kingdom
suffered likewise

and

no

man

sulted,

etc."

see

Introduction.

could approach his wife and their (18) Asatir alone and Meshalma faces were troubled." have the name of the soothsayer. Seder Hadorot p. 32: Meshalma I96b: "Turss" from (16) wizard called Anoki interpret- the House of Enoch."

ing a dream to Nimrod regard(19) Meshalma fol. 1 97 a: "And ing Abraham. they asked him about this hap"And pening and he said, "Woe unto (17) Meshalma igyb:
sayers,

Pharaoh called all the sooth- you for what you have done to and he asked them for your souls, for this plague has

253

he only

said,

"the child

is

there,

and the ark

is

now

among the reeds." And that was through a vision from God may He be exalted for the sea is greater than the river, and when Plti said, "he is among the reeds," they said, "No doubt the child has died." And for this reason, they did not search for it. They neither went nor
looked for the ark in which he was. And that was a great miracle may the Lord be praised, the All-Powerful, the

High One,

deliverance!

saw maid who brought her the ark. And then she opened it and saw in it a beautiful, holy child, and the sore
disease

He wills and brings the daughter of Pharaoh (8) the ark in the midst of the sea, (9) she sent her
P. 103.

who

does what

And when

which was on her disappeared and she was filled its holy soul; and the child was crying inside the ark. And the daughter of Pharaoh took pity on it, (10) and she conceived for it an exceeding great love. And she said, "This is one of the children of the Hebrews." And she commanded her servants that no one was to speak to anyone about the child, P. 104. and all her maids and servants who stood about and saw the
with desire for
child with her, swore
(i i)
it

unto her.

the Mistress Miriam, the sister of our Master Moses stood afar off to see what would happen to it at the

And

hand of

the stranger.

And when she saw that the daughter

of Pharaoh had taken

call for

it and loved it and had pity on it, she went quickly and stood before her and said, "Shall I go and

And

thee a Jewish woman to suckle the child?" (12) the daughter of Pharaoh said unto her, "Go!" And

the young

woman went and

called the

mother of the

child.

the daughter of Pharaoh said unto her, "Take (13) this child and suckle it for me and I will give thee thy

And

wages."

And the woman took the child and suckled it. And

the child grew up and was weaned, and she brought it to the daughter of Pharaoh, who paid her her wages, P. 105. as it is seen in the Holy Law in the second book (Exod. II.

254
20.

And when Abraham

heard mention of the

God of the whole world,

then he quickly turned with

prayers as towards .heaven.

21. Then they were freed (from the plague) and the whole palace was lit up by the sight of the glory of the face of Sarah and there (fell) upon

them great fear. 22. Then it became known that Sarah was the wife of Abraham, and Pharaoh's tongue was set free and he began to speak and Abraham proclaimed and prayed for the loosening of the bonds.
proclamation (of faith) Abraham said: "O, Lord! God of heaven and Earth, all merciful, be merciful."
23.

And

this is the first

for

the house(hold) of Pharaoh began to be healed and all the houses of worship were destroyed
24.

And

and the
25.

objects of worship in could not be raised up.

them

fell

down and
there

And

the magician Turfs went

up from

to Hebron.
26.

And Pharaoh

him (Abraham) away and was with him.

been sent by God upon you by your wrongdoing to that man who has come to dwell here with his wife. And he worships the God of Heaven and Earth who cannot be seen, and He is a shield unto him and helps him." And thereby made known that Sarah was
his wife."
(21) Josephus I. 8. i. 165: "he ." then out of fear, asked
. .

appointed men, and he sent his wife and Lot who

(24)

This

proclamation of

as the only ruler of Heaven and earth was afterwards interpreted as meaning that Abra-

God

ham taught the knowledge

ruler

of the

and of the

rule

(science,

astronomy etc.) of heaven and earth. So Eupolemus Artapanors, Josephus, etc. See Introd.
(24) see v. ii.
(25)

See above VI.

18.

255
v. 9)

And

after

he was brought to the daughter of Pha-

raoh, she called his name Moses, and she said, "He has been saved and drawn out of the water and the fire."

As we have mentioned

before,

he was born on the

fif-

teenth day of Nisan, on the Sabbath. And on the Sabbath, the fifteenth day of Sivan, he was thrown into the
water, and he was taken out of the water also on the Sabbath in the fifth hour.
(14)

same

house of the enemy, in strength honour and might, until he grew to manhood. P. 1 06. And he was with the governors who were appointed overseers over the children of Israel, and he went
in the

And Moses grew up

out in those days and looked on their burden, (i $) And he saw an Egyptian smiting a Hebrew of his kinsmen. And he looked this way and that way, and when he saw that there was. no man, he smote the Egyptian and hid him in the sand, (16) And behold, on the second day, two men of the Hebrews strove together, and he said to him that did wrong, "Wherefore smitest thou thy
fellow ?"

And

the wicked

man

said,

"Who made

thee a

prince and a judge over us ? Thinkest thou to kill me as thou killedst the Egyptian yesterday ?" And Moses feared
P. 107. And when Pharaoh heard of this thing, he sought to slay Moses, (i 7) But Moses fled from the face of Pharaoh and dwelt in

and said, "Surely the thing had evidently become known.

is

known,"

for the deed

the land of Midian.

years. And he was in-law. ( 1 8) And then

And

he remained there sixty full a shepherd to Jethro, his father-

there was great oppression against the children of Israel and great tribulation during the absence of the messenger in the land of Midian. And

Guts (19) the king of Egypt died, and he was the one who was called Pharaoh. And before another king was appointed
in Egypt, the

children of Israel despaired of the time

P.

[of deliverance] (?) and they gathered themselves together. 1 08. And the children of Israel sighed by reason of

256

they came to the place of the first altar and they raised it up again. And he brought
27.

And

thankofferings

and

praise offerings.

Chapter VII. [Abraham and Battle of Kings.]

i.

And Amrafel was

ham
2.

king twelve years, and Abraand Lot tarried in the land of Canaan one year.

In the month of Nisan

in lyar

Abraham came from

Haran and

he went to Egypt. 3. And in Nisan Lot separated himself from him and dwelt in Sodom one year. 4. In that year in which they came, Turts went

from Hebron to Shinear and he told Amrafel and Kedar Laomer that there would be much killing, and he studied the Book of Signs and foretold to them what to do. 5. And Kedar Laomer knew Abraham and he

would not listen to his sorceries. 6. But he started killing all the people that were against him and he went and laid waste a town called Kdsh. 7. And these were the last kings of the land from the children of Ham. 8. And Lot was captured by them and he sent for counsel to his uncle Abraham. 9. And 'Aniram, Eshkol and Mamre were those who had made the covenant with Abraham.
10.

And
Ch. VII.

he said

"O my

brothers,

let

us go to

meet them

in order to save

them."

(6)

Josephus

I. 9. I.

174:

"Laid waste

all

Syria."

257
their

bondage and they cried and the cry came to God by reason of the bondage. And God heard their groaning, and God remembered His covenant with Abraham with Isaac

and with Jacob. And God saw the children of Israel, and God took knowledge of them. "And God saw" means, He saw the oppression in which they were, on account of the Egyptians; and "God took knowledge of them" means, "I will requite the Egyptians for all that they have done." For the Lord knew the secret meaning of the revelation which He had made to our master Abraham, P. 109. for its fulfilment had now drawn nigh. And that is what is said in Gen. XV. 1 3, "and they will cause them to serve them and they will afflict them." And it came to pass after these things that a new king arose in Egypt and his name was Pharaoh from theKittim, and he was 'Atirt. And this is the third king who ruled over Egypt from the Pharaoh who had ruled in the time of Joseph. (21) And it came to pass on the fifteenth day of the third lunar month, on the fourth day, that there came our Master Moses .the Messenger upon whom be peace P. no. (20) with the sheep of his father-in-law, Jethro quite unexpectedly to the mountain of God, Horeb. And on the fifteenth, on the selfsame day the Lord fulfilled his covenant with the Meritorious Ones, (22) and the staff of Adam and his clothes, namely the clothes of light, that were upon Adam when he was in the Garden, were given to Moses on that day. (23) And the proof of it is the word which he spake before anything else where he said, "and this shall be a token unto thee; this has been given as a sign that I have sent thee." (24) And the Lord appeared unto Moses on the third day of the month which was a Wednesday, (25) and on the first day (Sunday), Moses went down to Egypt. P. in. And the Lord said unto Aaron, "Go into the wilderness to meet Moses." (26) And he went and met him at the mountain of God, and kissed him. And both went up to Egypt and performed
-

Asatir.

17

258
1 1
.

For

in the fourteenth

had come and made 12. And again Nahor the brother of Abraham then sent and informed Abraham what he (Kedar Laomer) had done in his country in Ur of the
Chaldees.
13.

year Kedar Laomer war with the Amorites.

And the messengers

found Abraham who had

started to pursue the kings

who had taken Lot

(?)

captive and they encamped

called Tbris of Kinnereth.
14.
(i.

in a plain

which

is

And

it

was

at the

e.

Sunday) that

Abraham came

going out of the Sabbath to a palmgrove

the valley. 15. And on the second (Monday) he found them at the rising of the moon in the valley (Emek). 1 6. And in the month of Elul on the twenty
in
first

of the
is

month

which
17.

now

in the valley of called Amr.

Hobah a

place

Abraham came to Shalem the Great and the King of Sodom and the King Nahor came to Abraham to Shalem the Great.
the fifth
(13) Tbris. This may mean a Pesah (cf. Ch. I. 8) as to events mountain near the lake of Ge- that, happened on the night of

On

Pal. Targ. to Gen. XIV. nezareth; for this location there Pesah). no justification in the Bible. 15: The fight the same night as See Introduction. Gen. XIV, 14. the smiting of the first-born. The S T mentions here DiOtt Mehilta p. 133. Pirke de Rabbi instead. Pal.Targum:"Kaisarin." Eliezer Ch. 27. Genesis Rabba et XLIII, 3. has VJ1KB which (14) See note to VI. 12. (15) Josephus Antiq. I. 10. i; is a translation of the word mean 178: "The second day he drove ing pain or guilt.
is

ST

in a body unto Hoba." (17) Josephus Antiq. 1. 10. 1. 1 77: ." Evidently means the second day "He fell upon the enemy The date given by Josephus is the of the week i. e. Monday. (16) Fight of Abraham with the date here given for the entry in kings takes place on the night of Shalem; evidently a confusion by

them

259
the wonders in the sight of the children of Israel. And the people believed. (27) On the third day, they went up and stood before Pharaoh and told him all the words of

day was the miracle of the blood. months, all the great and wonderful (29) miracles were enacted in Egypt. (30) In the sixth hour of the night of the fifth day the children of Israel went

God;

(28)

on the

fifth

In

nine

out of Egypt with uplifted arm. (31) On the night first day they passed the dry land through the midst P. 1 12. of the sea ; according to the words of the Asatir, the
of the
said in the

Feast of the Pesach was the night of the fifth, for God has Holy Law, "on the morrow after the Passover

the children of Israel went out with an high hand in the sight of all the Egyptians." And the sacrifice of the Pesach

was from the evening until the break of the first dawn. And
the festival is from the break of the first

dawn to the setting

of the sun, although our master Mari:ab, in his exalted poem, said that the feast in Egypt was on the second day,

(Monday) for he said, "Thus have they made the Passover; then they journeyed to Rameses, and they travelled P. 113. three days until they came. to the Sea of Reeds; and in the night of the second day of the festival, when it was mor-

came to the sea." But according to the true tradentry into the Sea of Reeds was on the night of the first day, (Sunday). For we have the remembrance of it unto this very day, as we call it, "The night of Sunday," but according to the statement of our master Marning, they
ition, their

kab, the first day of the festival would be on the Monday and the last day on the Sunday. But God knows. But I believe that the statement of our master Markafr is a

and may the Lord forgive every sin and trespass I the third day, they came to Elim and the (32) bitter waters were made sweet unto them. P. 114. And the Lord showed them a bitter tree and they put twigs into the water so that it became sweet, and this is a well known and wonderful tree which even to this day, if put
true one,

And on

17*

260

he saw Abraham he prostrated himself and bowed down and he praised the Lord
1 8.

And when

the

High God. 19. Then Melchizedek after the feasting called upon the name of him who had granted victory and he gave him the tithe of everything, but

he (Abraham) refused to take. 20. And then he said, "Give

me

the souls,

and

the wealth thou mayest take." 21. And Abrahamsaidto the Kingof Sodom,

"The

wealth of Sodom

is

considered by

me

as banned."

(haram)
22.

And

in

Nisan

God
to

revealed

himself to

Abraham and he spoke

nesday),

and he said to thee," in the dream of the night. 23. And he took him outside and said "Look at the heaven and count the stars." Great was this event: there was none like it. 24. The principles of faith are fear, merit and
repentance. 25. All this
to

him on the fourth (Wedunto him "I am a shield

happened

in

one year: but up

not yet spoken

the

twenty-second

God had

to him.
26.

When he was ninety nine years old he accepted

of)

(the covenant

circumcision.

Josephus. Abraham going to Mt. Garizim, "Mount of the Most High one" to meet Melchizedek.
;

Abraham as the High God.

priest

of the

(22) Gen. XV, i. "on thefourth." Eusebius, Prep. Date here may refer to the date Eupolemos of the month it is often very diffiEvang. Bk. 9. Ch. 17. 48icff. (19) Meshalmaff.2i4aand2i5b: cult to distinguih between the two
:

Melchizedek

offering

gifts

to

dates before the 7th.

261
into bitter water, turns
it

sweet, (33)

And

on the sixth

day (Friday), which

is

the fifth day after the morning

Amalek came upon them and he and they weakened him and they wiped out fought them, his name from under the heavens. And the children of Israel were victorious over him by the help of God may He be exalted! (34) And on the third day of the third month on the fourth day (Wednesday), the Lord called from Mount Sinai. (35) There are three memorable mornings of the world and they have no equals. P. 115. (36) The first is the
of the second festival,

morning of the

first

day of the creation of the world.

(37)

the morning of the fourth day (Wednesday) on which was the standing (Maamad) before Mount Sinai.
is

The second

And the third

know
there
is

is

the morning of the day of requital. And a proof for my explanation of these three

mornings, for on these three mornings there was neither the sun nor the moon nor the stars, as for of all of them

proved by the Holy Law in His the Lord spake unto you out of the midst of fire ye heard the voice of words, but ye saw no form, only a voice." The meaning of which is, "ye saw none of the heavenly forms." The third morning is
that of the fourth

day
:

is

word

in Deut. 4. 12.

"And

Day of Judgment; on it there will be neither sun, nor moon nor stars, for they are required only for the necessities of the world, but on the Day of Judgment there is no
the
necessity for them. And it is also said about it in the book Asatir, that latter day will be on the sixth day that is

proved by his statement, "the morning of the Creation on the first, the morning of Mount Sinai on the fourth (Wednes-

morning of the Day of Judgment on the sixth." first day of the first month of the second year of their going out of Egypt was the tabernacle established. In the third month they journeyed forth from Mount Sinai.
day), the

On the

P. 117.

(39) On the fourth died the master Aaron. (40) On the seventh month was the war between the children of

262
2 /.

28.
29.

On the seventh his people accepted On the sixth Sodom was burnt. On the seventh Isaac was born.
And

it.

Chapter VIII. [Birth of Moses.]

1.

after the death of

Abraham, Ishmael

reigned twenty seven years 2. And all the children of Nebaot ruled for one

year in the lifetime of Ishmael,

3.

And

for thirty years after his death

from the

river of
built

Egypt

to the river Euphrates;

and they

Mecca.
is

4. For thus it Ashur before all

5.

said

"As thou

goest towards

his brethren

he lay."

Elifas

the

son

of

children
XVII, 23)
TH

of Ishmael

Esau fought with the and they produced their

(3)

= 7 th, the word probably written

(27) In the Asatir ntfl (Gen. is taken as numerical

Josephus

I.

12.

3.

221:

as before in connection with the flood (IV. 10). Jubilees XIV. 20: On the first. (28) Genesis Rabba Ch. L. Urim

ve Tumim: Sodom and Gomorrah destroyed on the 1 7th day of the

"These inhabited all the countries from Euphrates to the Red Sea, and called it Nabatene." Gen. 25. 18. Pal.Targ.: "And they dwelled from Hindikia (Indian Ocean) to Palusa (Pelusiumt which is before Egypt as thou goest to Atur (Assyria). In Kebra Ch.

month.
(29)

83: many countries are enTanhuma Exod. Pekude: umerated over which Ishmael

Isaac

born

Hadorot

Nisan. blessed Jacob on the aoth day of neading

Seder ruled. "Built Mecca." Already born on 1 5th known to Ptolemy as Makoraba. Urim ve Tumim: Isaac Pitron has preservad the original
1st

Nisan.

p. 36: Isaac

rOKS (ibid) Which they Kabasi nead Baka and took it to mean fol. 103: Isaac 70 years old when a local name. Hence ?DB into taken to be sacrificed. which it was afterwards changed. (5) See the story of the death Ch. VIII. of Jacob and the attempt of the (2) Yashar Ch. XXV. i6ff: children of Esau to prevent the A list of the descendents of Ishmael, burial of Jacob in Hebron. Naphwith many Arabic names of tribes. thali ran back to Egypt and

month and Esau on

2ist.

263
Israel

and the King of Arad, and he captured

from them.

And

captivity they, the children of Israel, returned a

second time and waged war with him, and they banned him and everything that belonged to him.

(i)

And

Chapter X. [Bileam.] in that time there was a wizard whose name

was

and his dwelling place was in the town 'Arad. he heard of the children of Israel coming to the town, he fled from there to Midian. And there was Pe'or who was asked by the children of Moab to call
M'artis,

And when

Bileam, the son of Beor, the son of Gditis, the son of Path, P. 1 1 8. the son of 'Amingf, the son of Laban, (2) the owner of the Terafim, who was from the town of S'ar.;
for

he had these Terafim from Ksht, the king of Moab, from Kain the murderer: and God knows '.(3) And Balak the king of Moab sent messengers to Bileam, to Petor, which is on the river of the land of the of the children of Ammon, to summon him with these words, "Come and curse for me
the people of Israel." (4)

And

this

happened

in the sixth

month.

(5)

And Bileam

understood and

knew

the

Book

of Signs (6) and he worshipped these seven angels viz: the god of fire, the god of the firmament, the god of water,
the god of the heavenly luminaries, the god of holiness, P. 119. the god of the winds and the god of the corners

And he used to call them by the and such are their names. I, Him, Hml, following names, Hhml H'amal 2, Haml, 3, Hmnal, 4, Hsprh Hsmim,
of the heaven. (7)
5,

Hlk
(8)

Lil

Hlk Lb,

6,

Hlin Hntr,

7,

Hlpgr.

These are the seven angels whom Bileam served and worshipped. And when Bileam consented to go with the princes of Balak and he rode on his ass, he boasted and said, "Behold, this ass will go which ever way I wish
without anyone showing.it the way." P. 120. And when he said these words, an angel of the Lord (the holy god) stood in the road with a sword drawn in his hand, and the
it

264
genealogical claim to the

kingdom and the

division

(made) <by Noah. 6. And they found that Esau was associated with
Ishmael, and they put the sons of Mahlat on the same level as the sons of Ishmael.

word which has been spoken, "And he will be 'fari Edom'" and Esau is Edom. And the children of Adah and Aholibamah be7.

And

this is the

longed to the generation of Canaan.

8.

And

there

came and ruled over them with

might Bela the son of Joktan, Jobab of the sons of

Ketura.
9.

And

after all these words,

when Abraham

heard that there was war between the people of Ashur and Joktan, he was seized with a great
fear.

(And after that ruled) Husham from Moab and Shamlah of Elam, and Saul from the sons of Nahor, Baalhanan from Elam.
10.
their

brought the documents to prove ritan Targ. agree also, with one own claim, Esau having exception. In all of these the names
given up his birthright to Jacob. of the are retained, whilst corresMidrash. ponding names in the Asatir are (7) The Samaritans pronounce all changed and to each of the Fan Edom, which pronunciation kings, another genealogy is given. I have retained, and in conver- This is another proof of the in-

Mahomme- dependence of the Asatir fromSamdans by this name, meaning there- aritan Targ. and high antiquity. (10) In all the other Jewish by "Kinsmen of Edom." Malif. Q. 117 reads: "farah haadamah," versions it is Bileam who is the "the wild man of the earth," or sorcerer and chief adviser of Pharsation they call the

rather
lives
(8)

"ruthless

warrior"

who aoh

upon

his sword.

for the destruction of the children of Israel. Chronicle of

Gives a

Jubilees XXXVIII. 15 ff.: list of the kings of Edom

Moses
Introd.

(Jellinek II. i to Jerahmeel

n) and
p.

87 ff.

followingthe M.T. (Gen. XXXVI. The Pal. Targ. and Sama31 ff)

Yashar Ch.

67, differs aritan version.

from Sam-

265
ass strayed from the way and went into a field, and Bileam smote the ass to turn it back on to the road and then the ass lay down under Bileam and the wrath of Bileam was kindled, and he smote the ass with his rod. And the Lord
;

opened the mouth of the ass and the Lord opened the eyes of Bileam, and he saw the angel of the Lord standing in the way, and he bowed himself down and he prostrated
the angel said, "Beware that thou dost not turn aside from the word which I will speak unto thee."
himself.

And

And

Bileam went with the princes of Balak. The angel

to build the first seven altars [was
P. 121.

who commanded him

built the altars, and Hanhl.] afterwards he told us the origin of Bileam, that he was from Aram Naharaim, which is the town of Nahor, and is proved by Holy Writ that this was the town of Nahor,

Three times he

10) where it is said, "Aram Naharaim (Mesois the city of Nahor." And in the Asatir it is which potamia) said that his genealogy (chain) was from Aram. (10) When he stood before the altars, the first angel came and told him what he was to say, (n) and then came the god of fire; and then Bileam refused to curse the people and said, "I will not curse for the Lord has not cursed them. P. 122. And I will not execrate whom God hath not execrated!" (Numb. XXIII. 8.) And he blessed them. (12) And

(Gen.

XXIV.

him the god of the firmament, who changed his vision so that he saw Israel in Paradise. When he saw these sights, he said, (Numb. XXIII. 10.) "Let me die the death of the righteous and let my last end be like it." And when Balak the son of Sippor heard his
afterwards there
to

came

words, he said, "What hast thou done with me? I took thee to curse mine enemies, and behold, thou hast blessed

them altogether. (Numb. XXIII. n.) And he answered and said unto him, "Whatsoever the Lord putteth into my mouth, I must take heed to speak." And Balak said,
' '

with me to another place; perchance it might be found right in the eyes of the Lord, and curse them for

"Come

266

of the sons of Eliezer and his dwelling place was Betad which is Forikh. And the name of his wife was Mehetabel daughter of Matred of
11.

Hadad

Japhet of the Kittim.

12. Jacob was eighty years old when he went to Haran.

Joseph was seventeen years and eight months old when he went down to Egypt.
13. 14.

The Pharaoh

of Joseph was of Ishmael and

the Pharaoh of Moses was from Japhet of the Kittim the servant of the Rodanim.
15.

Pharaoh the son of Gotis the son of Atiss son

of Rbtt son of Gosis son of of Javan,

Rims son of Ktim son

(12) Jacob 77 years old when birth and childhood of Jesus must going to Haran; Demetrius (v. be reserved for separate treatment.

Freudenthal, Hellenistische StuSchatzh6hle39: Jacob 77 when Isaac blessed him. Seder Olam Ch. II: 63 when blessed by Isaac and 77 years when he reached the foundien, p. 39).

The

relation of the Asatir to Jo-

sephus has been dealt with fully. Introduction and Jerahmeel (Gaster) Ch. XLII. Introd. LXXXVII and Index S.V. Moses. Josippon

(ed. F. J. Breithaupt, Gotha 1707) Hadorot I. 2. p. 13: A long history about of age Sefo and the King of the Kittim, when he married. Urim ve and the wars between them may Tumim: Jacob born on the i8th have some connection with the Urim ve brief allusion here. of the month. (13) Schatzhohle p. 39: Twenty- Tumim: Pharaoh born on the 24th three years after return of Jacob day of the month. Some confused Joseph was sold to Egypt. Urim notions about the beginnings of ve Tumim: Joseph born on the Pharaohs; Adam and Eve 22nd day of the month. JMalan. Bk. Ill, Ch. XXIV, p. 174. (14) Samaritan legends of the (15) Meshalma fol. 231 a says:

tain (in Haran). Seder p. 41: Jacob 84 years

Dinasty Josephus T. B. Sota The remarkable paral- Ha. Long genealogical lists not p. i69ff. lelism between the Samaritan leg- uncommon in later Arabic literends of the Birth of Moses and ature are also found in Palmyrene the Christian legends about the Inscriptions (v. Lidzbarski, Handdenthal,
Hellenistische Studien,

birth of Moses, see Introduction For other literature see Freu-

"Gutsis.

Noah."
Ant.

New

son of Japhet, son of

II. 9. I (202), cf.

267

the altars, P. 123. there

came to pass when he stood at came unto him the god of water who said unto him, "Thou art not able to see but hear." The explanation of it is, "Thou art not able to see but only to hear what is said unto thee," that "the Lord God is not
thence." (13)
it

me

And

man

that he should

should repent.

He

lie, neither the son of man that he hath said and shall He not do it?"

(Numb. XXIII. 19.) "Know that I am givingtothe Children of Israel the blessing and the Garden of Eden and I will not
withold

my gift from them."

(15)

Then

there

came

to

him

the god of the corners of the heaven and said unto him, "Surely there is no enchantment with Jacob." (Numb.

XXIII. 23.) "Glory ect." And the explanation of it

This people doth not
listen to

is this:
it

upon
which
to

it,

and

it is

enchantment, nor doth glorified by the angels and the

it." (17)

rely

light,

is

resting

upon

And

afterwards there

came

him the god of holiness, who said unto him, P. 124. "The Lord his God is with him, and the shout of a king is among them." (Numb. XXIII. 21.) And the explanation of it is, that the Lord helps him, and his great angel Kbla
waits in his midst. And then Bileam stood up for a third time and blessed Israel, and he did not according to the wish of Balak, but said unto him, "Come, I will advise

thee what this people will do to thy people in the latter days." (Numb. XXIV. 14.) And before he said anything to

them, there came to him the god of the luminaries and said to him, "I see him but not now, I behold him but not nigh a star rises from Jacob and the destruction of thy
:

people shall be through his hand." (16) And then there came the god of the winds, who said unto him, "And Israel doeth valiantly." (Numb. XXIV. 18.) P. 125. And the

when

at the end of days all the nations of than grow mightier the world." And afterwards he said unto him, "Harken unto this and take heed of it. A star will arise, i. e., a man,

explanation

is

that "this will

happen

Israel shall

who

will smite all the corners of

Moab." And

that

is

his

268
1 6.

Who

learnt

the

Book

Babylon, and he came

Niniveh.
17.

of Signs in Great from Gifna and went to

And

he

heard that Joseph was

king of

Egypt.
1 8. And he (Pharaoh?) and a month and then and from Damascus to 'Akushim and he tarried

dwelt there three years

he went to Damascus,

Gezurah and that

brothers died.

is

there sixty three years.

19.

the kingdom of Ishmael was changed and that of Amalek began to take its place.
20.

And And

Joseph and

all his

buch der Nordsemitischen Epi1898, p. 133. See also A. Cook, Text Book of North

graphie,

Weimar

(see Johns in P. S. B. A. 1916, p. 199). Altogether this tracing of

pedigrees in order to prove a pure Semitic Inscriptions, Oxford 1903) or noble lineage seems to be a very Lidzbarski traces them back to ancient practice which has been Arabic influences, but genuine afterwards dropped. On the other Jewish genealogies are much hand, this very practice of making older, found already in Ezra, out a. noble pedigree led to the Nehemiah, and Chronicles. Later parody of making up a pedigree on in the genealogy of the Ka- with fictitious names all havraite leader: (see Dod Morde- ing a bad character of doubt cai ed. J. C. Wolfius. Hamburgi ful reputation. In the case o et Lipsiae 1714 and S. Pinsker. Haman's pedigree Targum II t Likute Kadmoniot. Wien 1860 Esther II. I. Casselhas shown tha p. 53) and also in that of the the names in this pedigree of HamExilarch, Bostanai (Seder Olam an are slightly corrupted names Zuttah). Fictitous genealogies, of procurators and governors of however, are found already in the Palestine known as enemies of the Palestinian Targum, and in Tar- Jews, though anachronistic. This gum II to Esther. (Introd. p. 154 pedigree characterizes Haman as 155). Another series of geneal- descendent of wicked ancestors. ogies is found in Ps. Philo XV. 3. So probably is the case here with of Joshua and Caleb. Mention Pharaoh, later on Bileam X, I ) The may be made also here of the wicked men have wicked aclong lists of Babylonian Kings cestors. found in Babylonian records and inffl So in MS.: must be 1JW1 curiously enough, a "Gentium" Gesira: probably the Gesira from appears among the Kings of Agade above (IV, 30).

269
sceptre shall rise out of Israel and smite the corners of Moab." (Numb.XXIV. 1 7.) And here through Bileam refers to the time of God's Favour and the Taheb.

saying,

"And a

This

is

not mentioned in the Asatir, for

it is

mentioned in

the Holy Law.

Bileam heard all these words from the then he angels, thought an evil thought and he said in his "The God of Israel hates defilement." And he said heart, to Balak, P. 126. "If thy desire is to destroy the people
(18)

And when

of God, you can do

him

quickly by fornication," and he told what he was to do. And Bileam returned empty to his
it

place.

And

after

Bileam had

left,

then Balak and his

company

did what Bileam

had

told them,

gathered from

their daughters 120,000,

and they and clothed them

in beautiful robes

and sent them to the borders of the

camp

in the third

of the Israelites. (19) And they reached that place hour of the Sabbath Day, for the people of
said,

Moab

would be

better if

that the fornication with their daughters it took place on the Sabbath that their
great, for the sin

sin should

grow

would grow greater

having been committed on the Sabbath P. 127. (20) And the covenant with Pinehas was made on that day, with him and his seed after him. Happy are those who love God, but woe unto them that hate Him And it was at the third hour
!

of the Sabbath, (21) that the elders of the children of Israel gathered themselves together at the gate of the tent of the

camp

covenant in the south corner; (22) and the flag of the of Reuben was also on the south side. And the holy

priests stood there on the east side and the tribe of Simeon was with the flag of Reuben. Reuben was on its left and the tribe of Gad on its right hand. And the tribe of Gad knew all the hymns of praise, and it is the first who established hymns of praise. And that is made manifest from his statement in the Asatir, (25) "and with the harp and the cither, and timbals and drum and musical instru-

ments." (27)

And when the daughters

of fornication

came

270

Pharaoh came to Egypt in the first year and he dwelt there, and he kept Egypt by force. 22. And through him there was tribulation in the land for three years and the king of Egypt died. 23. And then Pharaoh arose and gathered large armies from the Kfteim and he reigned afterwards
21.

And

there for sixty years.

Egypt there was a wizard whose and he saw the greatness of Israel. 25. And he saw Levi going up to Pharaoh in a chariot with great honour and he came out with
24. in

And

name was

Plti

great honour.

he said "Who is this man" and they told him that he was a Hebrew. 27. And he said: "Great is the honour of this man and of that which is hidden in his loins, and what
26.
will

And

come out of
The
text here is

it."

(21)

somewhat Numb. XIII. 9, and in the Aramaic

papyri
(see

Evidently reference is made to some wars of Pharaoh with other nations. Jubilees XLVI. 9, contains a description of such wars of Pharaoh with the Canaanites.
confused.
(24) "Plti."

Introduction).

The

So Meshalma 231 a:

daughter of Lot is called Paltia, or Pletith feminine form. Pal. Targ. Gen. XVIII. 21. Pirke de Rabbi Eliezer Ch. 25. T. B. Sanhedrin, icxjb. Gen. RabbaXLIX.

This name is mentioned as the 6. Yashar XIX, 24, etc. wizard of the time ofMoses and also (25) Josephus II. 9. 3. 210: "Amin other Samaritan literature, see ram. one of the nobler sort of
Introd.
scribe
. .

Josephus
.

II. 9. 2.

205:

Hebrews." Probably means

Am-

who foretells the future. ram son of Levi, and therefore JoPalestinian TargumExod. 1. 15: sephus says "Amram." Amram

Janis and Jambris the sons of man of nobility; T. B. Sota 123. Bileam are the wizards consulted (27) Josephus II. 9. 3. 212: by Pharaoh to interpret the dream, Through dream of Amram birth and they advise the killing of the ofMoses is foretold. "Great "is male children.^- In the Book of the the glory of this man." PredicBee Ch. p. 5 1 the name ofthe tion of birth in a somewhat differsorcerer isPosdi probably a corrup- ent form; Mehilta ed. J.H.Weiss similar name in Wien 1865 p. 52. tion from Plti.

XXX

271
the daughter of Sur was in their midst: she travelled in a chariot, of wood [driven] by the wind from all sides, and she
travelled in
it

whither soever she wished. (28)

At that time

there

came a voice from the clouds

saying, "Slay ye every

men that have joined themselves unto Baal-peor." (Numb.XX V. $ .) (29) And the judges ofthe children of Israel
one his

had come together for the Sabbath midday prayer, and after the end of the prayer the judges rose up quickly and did not do as Moses had commanded them; and those who
the daugthers of fornication were of the tribe of and his word, "behold the judges" means those Simeon, who were the first to take from the daughters of fornication were judges. (30) And after them the foolish youths took [the women] "and there went into the pavilion Zimri and Cozbi, (Numb. XXV. 8.) and this their abomination became revealed before the whole people. (31) And the cloud removed and a plague came instead (32) and then there arose a zealous man, the well-known master, the high priest Pinehas, from the midst of the community. And he took a spear in his hand (33) and performed the two miracles: one with the living and one with the dead. The cloud of plague brought plague (34) and Pinehas brought the cloud of mercy, which carried away the plague which oppressed all the sinners. And the miracle for the living was that Pinebas, by his zeal, saved allt he pure ones. P. 130. And he did good unto them by the deed which he performed. (35) And the miracle concerning the dead was that when he had the spear in his hand, not one drop of the blood of the harlots fell on him, for a burning fire came down from heaven and stood between the blood and the hand of Pinedas, and all the blood came down on it and burned it away. And the Lord may He be exalted rewarded him for his zeal by the seven gifts especially granted to him and to his seed after him: the sacrifices, the spices of incense, the new offerings and the sin offering, burnt offering, peace offering, and the

took

first

272
28.

And
And

his speech

reached Pharaoh and he sent

and

called the wizard.

29.

loins of this

he said unto him, "Truly out of the man will come one who will be mighty

knowledge, and the heaven and earth will hearken to his word; and by his hands will come the destruction of Egypt."
in faith, in

30.

arate the

And Pharaoh commanded they should sepwomen from the men forty days and
days,

when they separated from one another nineteen

31.
is

man

of the house of Levi went: mighty

the tree from which Moses was plucked.

32.

And

the wizard saw in

his

enchantment

was in the ascendant and he saw that the mother was pregnant with him.
that Israel's star
33.

now
34. 35.

said to the king, been frustrated."

So he

"Thy

intention has

Pharaoh said to him, "What

shall

be done ?"

the wizard replied, "His death will be through water." 36. And Pharaoh commanded the Egyptians
saying,
and

And

"No Hebrew male

child shall be left."

1 6 and XCIII. their wives; T. B. f. Sota 12 a. Targ. to Exod. Ps. Philo. IX. 2ff. 1. 14.". and by his hand will be (31) "Glorious is the tree from destruction of Egypt. which Moses has been plucked." (30) Amram keeping away from Same phrase referring to Moses oc-

(29) I Enoch X. 10. Palest.

.
.

by an angel; curs in Markah (see Introduction). Abdalla ben Jacob, (32) Appearance of star in conCowley, Liturgy 626, exactly nection with birth; v. Dieterich, like Josephus. Malif. Q. 139: Zeitschrift fur die NeutestamentPharaoh prevented the men from liche Wissenschaft III, Giessen approaching their wives. Am- 1902, p. I ff.: Die Weisen aus ram and the people separated from dem Morgenlande.
Jochebed
until told

Poem

of

273
011

of ointment.

And He

completed them by an eighth,

namely, the high priesthood. P. 131 And He made the covenant of peace with him according to his statement in Holy Writ, "Behold, I give unto him my covenant of
peace and
:

it

shall

be unto him and to his seed after him

the covenant of an everlasting priesthood." (Numb. 12 and 13.) And it is said in the Book Asatir, (36) "Those

XXV

who keep
of
all

the faith have been guided in the establishment the prayers by the numbers seven and eight." The

explanation of it is that all the Jewish laws are connected with seven seven days, seven purities the Ancients have
: ;

also said that every seventh thing

is

is

holy.

But

also the

connected with the Law: as, the eight days of eighth circumcision; but if we were to enumerate here all the
sevens, then the

we

number would be too long, P. 132. while are anxious to write as briefly as possible, and not
it. And God knows. And know that on the new -moon

to expand
(37)

of the eighth month was the coming of the daughters of the harlots into the camp of Israel, and in the tenth month the Lord said

unto Moses: "Avenge the vengeance of the children of Israel on the Midianites, and afterwards thou shalt be

God

gathered unto thy people." (38) And the messenger of may the peace of the Lord be upon him selected 12,000 men of war; (39) and when they went up to the

war, the Lord said unto Moses that he should go with them and do to them as he had done in the war against Amalek, and he should stand on the top of the mountain with the rod of the Lord in his hand. And he fell on his face and prayed P. 1 33. and he called the children of Israel. (40) And it came to pass when they went to Midian, our Master Moses the Messenger upon whom be peace gave the trumpets unto Pinedas, and he commanded him to go before the army and (41) "they made war against the Midianites as the Lord had commanded Moses." But before they reached them on the fourth day, there came spies
Asatir.

18

274

he put Shifrah and Puah over the birth of the Hebrew women and Pharaoh said to
37-

And

them "Every male

child shall

be

killed

and every

female child shall be kept alive." 38. And Amram was a good physician trusted in

Egypt and Shifrah was showing lovingkindness to the Levites and Puah showed loving-kindness to
the Hebrews.
39.

And And

the fear of

God

dwelt in their hearts

told.

and they did not as they were

40.

the people multipled and

waxed very

mighty.

Pharaoh commanded his people that they should throw the children into the
41.
river.

And

And the fathers and mothers were frightened and the women acted in faith and the women
42.

destroyed themselves with their children.

Chapter IX. [Moses.]

i
.

And the great prophet may he be remembered

fifth

for

good forever
of
it

on the

was born in the month of Nisan on the Sabbath.

day (Sabbath), 7th month (Nisan) Poem by Abdalla ben Shalma
;

(42) Pitron : children born in the fields and miraculously fed under-

(Cowley p. 747). The story of Moses, etc.; Jerahmeel 43. Seder Hadorot p. 77: Born on Wednesday 7th Adar, 3rd hour of the day. troyed." Here it says; They did Other dates are also given there, destroy themselves. Ps. Philo IX, among them that he was born on the Sabbath. Josephus Ant. 11.9. 2 ff. (see James' notes in loc). "His memory will last 3. 216: Ch. IX. forever." The very same words:
ground, cf. T. B. Sota f. irb. Jerahmeel Ch. XLII. 4 Josephus II. 9. 2. (207), says: "They and their families would be des(i)

Birth of

Moses 7th hour, 7th Sanhedrin, loib.

275

who

told the Midianites that the children of Israel were

coming. to wage war against them. And they sent men to Bileam and said unto him: (42) "O thou who art the head of the sorcerers, arise against this community which does
not believe in thee and does not hearken unto thee. In a short while some people [of the tribe of Dan] came
(43) And that is the word which P. 134. our master Jacob upon whom be peace had said, "Dan shall be a serpent in the way, an adder in the

from the side of Edom."

path." (Gen.
to Midian,

XLIX. 1 7.) (44) And Bileam hastened to come and he came to the city of Sur, south of Midian. And he lifted his eyes towards the East and he saw the tribe of Gad facing them all, and this is the word whic
"As for Gad, a troop shall press him." (Gen. XLIX.
19.)

is said,

the interpretation of it is that the tribe of Gad shall always be in the front of the war. (45) And as the
star has arisen

And

angel had furthermore said to Bileam son of Beor, "A from Jacob and a rod from Israel." This

star

arisen

was our master Pinebas, "and the rod which has from Israel was our master Joshua, the successor
were shouting, P. 135. is One, separate, always no other God like Him, nor has
all

of the Messenger of God. (46) And "The Lord is our God, the Lord
segregated, with

Him

is

He

substance nor any form."

Bileam saw these great sights and them and the holy Kbla round about them, then Bileam was frightened and he fled before them seeking safety and peace. And the Lord may He be exalted gave him neither safety nor peace. And
(47)

And when

the torches

of the angels round

who was

Zered, the son of Kmual, the son of the brother of Kaleb, of the tribe of Judah, caught him and brought
Pinerias, the

him before

son of Elazar, the high

priest,

and before Joshua, the son of Nun. And he talked to them, but they did not understand what he was saying P. 136. (48) and Rdit, the son of uriel, the son of Salu, of the tribe of Simeon, rose up and killed him, for he had
18*

276
2.

And on

the tenth of Sivan he was thrown

into the river

and when he was thrown

into the

river the waters subsided.

3.

went down, the 4. daughter of Pharaoh also went down. 5. And (with every day) that passed the water
decreased.
6.

And all the women went out And when all the women

to look at

it.

And

all

the wizards and sorcerers

in great tribulation.

came

to-

gether and they were

7.

And And

of the
8.

Book of Signs

Phi the wizard found by the secret that the child had gone down.

the ark was in the flags and- the daughter of Pharaoh saw it in the fifth hour on the seventh
(Sabbath).
it and child and she saw the and behold the opened child wept loudly and the daughter of Pharaoh had compassion on it. 10. And being filled with love for it she commanded her maids that no word should be spoken

9.

And

she sent her maid and she took

it

about
11
it
.

it.

stood close by when she saw rejoiced and ran to her and said, "Shall I go
call (etc.)."
in

And Miriam who

and
(2)

Moses hidden unscathed

of skin-disease by the touch of the

Abraham b. child. Pitron. So Molad f. 133. Jacob (Cowleyp. 626). Poem byAb- Poem by Abdalla b. Shalma
furnace;

Poem

of

dallah b. Shalma Cowleyp. 747. the 6th Sivan; Seder Hadorot Molad: The waters subp. 77.

On

(Cowleyp. 747). Maif.l Q. 139: Pharaoh's daughter cured from Pal. Targum sickness. Exod.
II. 5.

sided.
(4)

Pharaoh's daughter healed

(n)

cf.

Exodus

III,

7.

277
caused the abomination to be practised in Israel, and this had happened among the tribe of Simeon. And the number
of the tribe of Simeon was in the beginning 59>3O> an d after Zimri and the daughters of fornication had performed that deed and brought the wrath of the Lord

upon them, then he reduced their number to 22,200, for those of this tribe who had died of the plague on the first and second occasions were 37,100, although the evil deed of this tribe had only been made manifest on the latter occasion. Behold, O my brother, search and investigate and ask, and open thine eyes, and see that the plague of Korah and all his company came, when they spoke against Moses and Aaron may the peace of the Lord be upon them. Then the plague came swiftly upon the people, and those who died by it were 24,700 (14,700) according to his saying in the Holy Law, "And
those who died of the plague were 14,700." Since he says that in the later plague 24,700 died, P. 138. that means that those who died in these two plagues together

were 38,700, and the

37,100.

tribe of

Simeon was reduced by

And

then the above mentioned Zered smote

him

(Bileam) in the presence of Pinedas and Joshua, (49) and Joshua was frightened at him, and shouted at him

him (Bileam) near to smite Bileam before him and before Pinefcas, the priest. The chief of those who died in the war was Bileam, and this is made manifest from what is stated in the Asatir, "the heart of the avenger
to bring

of the blood grew hot at the sight of him (Bileam.)" (50) On the fourth day (Wednesday) they returned from

the war, and on the fifth P. 139. the overseers over the thousands of the army brought the spoil from those who

had gone out

found,
gold,

to the war,

from everyone, whatever he had

bangles, chains, bracelets, signet rings, and armlets. earrings They placed it in the tent of the covenant as a memorial of that war in which 12,000 men

smote five kings with their camp and their host and

278
12.

And she said unto her, "Go. "And she went and
its

called
13.

mother Jochebed.
she said to her "Nurse this child for

And

me and I will give thee the money of thy milk." And she suckled him with undefiled milk and he grew
up and she brought him to the daughter of Pharaoh and she called his name Moses.
14.

And

after this

Moses grew

in strength

and

he was appointed with the chiefs of Pharaoh over the Hebrews. 15. And he saw an Egyptian smiting an Hebrew man and he killed him and hid him in the sand.
the second day he saw two men striving and he said unto him that did the wrong, "O thou wicked one." And the Hebrew was angered
1 6.

And on

and he said unto Moses, "O thou murderer." 17. And he fled to Midian and he tarried there
sixty years.
1 8.

And

after that there

came oppression upon

and Gots (Pharaoh) died. 19. And Israel sighed and their groaning went up. And there arose a Pharaoh from Kittim whose name was 'Atirt. 20. And Moses kept the flock of Jethro and he came to Mount Horeb. 21. On the fifteenth day of the third month on
Israel

the fourth (Wednesday) God fulfilled the covenant which he made with the Meritorious Ones.
to suck defiled Abraham b. Jacob (Cowley p. 626, ( 1 3) Moses refusing Malif. Q. 139. Josephus II. milk of heathen women Pitron so 5). Molad f. I3a and 130. Poem of 9. 5. 226. Exod. Rabba I. 27.
;

279
destroyed them and spoiled them and took them captive, while of themselves not one man was missing. And this is made manifest from his word in the Holy Law, "and

(Numb. XXXI. 49.) (51) And after all these words, there came forth P. 140. a voice from the Lord, saying, "No Ammonite or Moabite shall come into the congregation of the Lord." (Deut. 23. 3.) (52) And furthermore the Lord said, "Now, therefore, kill
there lacketh not one

man

of us."

among the little ones, and kill every woman that man by lying with him. But all the women known hath children, that have not known man by lying with him,
every male

keep alive for yourselves. "(Numb.

they did as the Lord

XXXI. I7and

18.)

And

commanded them. And

the word

which says "they who did not lie with man," means the virgins who had not been married. "Smite all the males" refers to the young boys whom they had brought captive with them and those who were suckling were to be killed with
:

anyone who has reached the no longer a child and he is counted among the men of war. And God knows.
their mothers, P. 141. for

age of

manhood he

is

Chapter XI. [Death of Moses and Prophecy.] (i) And after this war, the Lord said unto Moses may the peace of the Lord be upon him "Take thee Joshua, the son of Nun, a man in whom is the spirit, and lay thine hand upon him; and set him before Elazar the
priest
1

and before and 19.)

all

the congregation."

(Numb. XXVI.

And this happened in the fortieth year of the going out of the children of Israel from Egypt in the eleventh
month.

And Moses

did as the Lord

commanded him with

great joy and pleasure, as is evidenced from what is stated in the Asatir, P. 142. (2) "thus did Moses with great rejoicing

never

and pleasure, as if he were of his sons. May they be lacking in happiness and faith." And the explanation of it is this, that none of the sons of our

280
22.

The rod

of

Adam

and

his clothes

were given

to

Moses on that day.

23.

And

this is the

word which

is

said,

"And

this is

a sign to thee."

24.

On

the

fourth

(Wednesday)

He showed

himself to Moses.

(Sunday) he went down to Egypt and God said to Aaron, "Go and meet thy brother." 26. He went and met him and they both went up
25.

On the first

to

Egypt and they made the

27. 28.

signs before the Is-

raelites.

On the third On the fifth

(Tuesday) they went to Pharaoh. (Thursday) they smote the river.

29. All the

judgments were enacted within nine

months.
30.

On

Egypt
of
all

the fifth (Thursday) they went out of at the sixth hour; they went out in the sight

Egypt.

the going out of the Sabbath (they passed) through the divided Sea.
3
1
.

At

(22) See III. 25: It is not stated

(24) Chs. of

Rabbi

Eliezer,

Ch.
the

here

who gave Moses

Adam and the clothes.

the house of Pharaoh

God appears to Moses on According New Moon of Nisan.

the rod of 8:

to Jewish tradition, the rod

left

was in by Jos-

(25) cf.
(28)

Exodus

III,

12.

Seder

eph, taken by Jethro and planted ad loc. in his garden where Moses found binic literature. it. See above literature on rod of (29) Mishnah Edujoth II. 10 Moses. As for the clothes, Adam cf. Jalkut Machiri to Isajahf.iosb. Seder Olam Ch. Ill, Ratner ad gave them to Enoch. Noah; then and from loc, note 20. Urim ve Tumim they came to

Olam Ch. V. Ratner Note 10: The whole Rab-

Ham

Nimrod. Thus far Pirke de R. Eliezer XXIV. Zohar II. 393. Esau killed Nimrod and took the clothes, Gen. Rabba Ch. 68, similarly Yashar VII. 24 ff. Book of the Bee p. 55.

him

to

Plagues began on the 25th day of the month.

(30) Malif. 145 (31)

and

198.

Urim ve Tumim: On
Moses
cleft

26th
of the

the

the waters

Red

Sea. Seder

Olam Ch.

28 1

Master Moses,

upon

whom

be peace

was with him on

the day of his death, for he, at the time of his death,
sent

remembered them and prayed for grace for them, and them "greetings of peace everlasting," for there is be no other peace besides his may the peace of God
be upon him.

And

our master Markah

upon

whom

be

the favour of the Lord

said in his well known writing that Moses, at the time of his departure called the congregation of Israel and said, P. 143. "Oh Gershom and Eleazar, ye are the two sons, upon whom I com-

the peace." And the meaning of this "peace" has been, that they shall never be in any trouble. Their

mand

father, the

Master of the
befriend
their

exalted

shall

their father.

And
and

and the Lord may He be them through the prayer of father testified about them in the
flesh,

Book Asatir wherein he

in happiness
(3)

says,

"May they never be lacking

the priests and elders of

faith."

And

afterwards there

came

the children of Israel, and he commanded them to keep the Law of the Lord, which he had brought down with

And he told them that, except for the Law, the world could not exist; and behold, P. 144. there is proof for my word that our Master Moses the Messenger upon whom be the peace took the Law from the hand of Glory, for no man could speak about that Book, no man could describe its true form, whether it be of skin or light, nor of its grand appearance, nor of the greatness of its majesty; and no man could touch it save Moses alone, our Master, upon whom be peace and from this he copied the book which he wrote down. And now we shall bring one proof out ot many proofs for the justification of our statement that God gave to our Master Moses with the first two tablets upon which He had written P. 145. the
his hand.
;

ten words, also the book of the

Law; and

this

proof

is

the

word which Moses spake

time when

in his prayer to the Lord at the the children of Israel made the calf; "For their

282
32.

On

the third (Tuesday) the waters of

Marah

were sweetened.

And God showed him

heals.

that rod

by which he smites and

33.

On

the sixth (Friday) they gained the victory

over Amalek.
34.

On

the fourth (Wednesday)

God

called

him

up to Mount Sinai. 35. There are three mornings in the world, one is the morning of creation on the first (Sunday). 36. Another the morning of Mount Sinai on the
fourth (Wednesday). 37. Another the morning of the day of vengeance on the sixth (Friday).
38.

On

the

first

the Tabernacle was set up;

on

the third they went away from the third Miriam died.

Mount

Sinai.

On

V. On Friday night they entered (35) "Day ofVengeance" (Pitron the sea. See Ratner note 1 5 ad loc. no stars visible). Book of Laws and Ceremonies: Last Chapter (32) According to Pitron. (34) According to Samaritan contains full description of Sam. tradition and practice, the day of eschatology. See also Pinehas son the Giving of the Law was on the of Amram, Yomal Din, where all 3rd of the month (Ex. XIX. 11). the passages of the Pentateuch refIt is kept independently of the erring to Judgment are collected. Feast of Weeks, which is al- Sibyl. Or. VIII. 337 ff. Pal. Tarways on a Sunday, with spe- gum ExodusXI 1. 42 :There are four cial services arranged for each nights prepared by God, the Night of these occasions, v. Cow- of Creation, the Night of Coveley, Sam. Liturgy and Codd. Gas- nant with Abraham,, the Night of ter Samaritan Prayer Books. going out of Egypt, the Night of Seder Olam Ch. V: All the five Redemption from Exile. Sibyll. Book II. 185. See days: that means from Sunday Oracles. to Thursday, and on Friday the Charles Eschatology on general Law was given, but in T. B. happiness at the end of days. Sabbat f. 88a Moses came down (37) David Apocalypse in Merx. on Wednesday. See Ratner notes Archiv II. p. 21: Light of Creat46 51. Mechilta Exod. Bes- ion to reappear at the Advent of Pirke de Rabbi the Messiah. hallah, sect. 4. 1. Eliezer Ch. 41. loth of (38) Miriam died.

own

sake,

now

if

thou

will, forgive their sin,

and

if

not,

blot me out from thy book which

thou hast written."

And

if we should say that this was referring to the two tablets, we find that there was no mention of Moses to be found on the Tablets. (Woe unto those who forsake the Law of

Moses
(20)

for there is
5).

no salvation for them !) (For verse 4

to speak about

18

see XII.

Then afterwards he began

what

was going

to happen in the remaining 3,204 years of the 6,oooP. 146. since the Creation of the world until the Advent of the Taheb. For from Adam until the death of our

master Moses were 276 (2,796) years, so that all these together make 6,000 years. And then he began to speak the words "when ye will beget children and children's children, etc." (Deut. IV. 25), for this section contains
everything that will happen at the end of days. And there in is a prophecy foretelling the Advent of the

Favour and of the Mercy after the end of the days of the Fanuta, according to His word may He be exalted
P. 147.
latter

"when

all

these things

come upon

thee, in the

days thou shalt return to the Lord thy God, and hearken unto His voice; for the Lord thy God is a merciful God he will not fail thee, nor forget the covenant of thy
;

fathers,

which he sware unto them." (Deut.IV. 30, 31.)

:

the explanation of it is this exalted if ye turn unto

establish

That the Lord,

And may He be
will

Him

with repentance,

His covenant with you and He will do unto you as He did in the time of Favour; and this He will do and still more, and this is a true thing and there is no falsehood in it. And concerning this there is a large amount of matter handed down from our fathers the patriarchs, and therefore, our Master Moses began his words in this section and everything that they mention is deduced from it,
for therein
is

furthermore

he said P.

included the teaching and the future; and 148. "The beginning of the

Fanuta, the gate of the back-sliding" and furthermore,

284
39-

the seventh the King of Arad ^fought them and took from them captives and against afterwards the Israelites utterly destroyed him and his possessions.
40.

On On

the fourth

Aaron

died.

Chapter X. [Bileam.]
i.

M'rtis the wizard fled from

Arad

to Midian.

This was Peor whom Balak son of Zippor, King of the Moabites, sent to call Bileam son of Beor son of Gditt son of P Vh son of 'Amingf son of Laban.
Nisan. Seder Olam Ch. X. found. Much ancient material, Jerahmeel 48. 17. Cod. Caster hitherto unknown, seems to have 97a.f. na: On the loth of Nisan. been preserved here. In the IntrodPirke Rabbenu Hakkadosh. uction. I have dealt more fully
(Eisenstein, Ozar, p. 505 ff.) Albiruni (Sachau) p. 274: Fast day of the Jews on loth of the month of Nisan, and according Seder to some on the Monday. Hadorot p. 90: Qn the loth of

Nisan Miriam
Ch. X.
(i)

died.

unquestionably a the result of double their interpretation are missing in correction. D^iSiy for QiBltS and this description, but the temptation DnSTD for ffVflto. The last copyist by the Midianite women and especcombined both. Pitron follows ially the death of Bileam are Asatir. reads l!?tPK*Tinstead of described in greater detail, as it irftffNT Either scribe's error or has were, interpreting more fully the fallen out owing to its not being brief references in Asatir. See Bileam identified below, v. 45. pronounced by the Samaritans. The whole episode of Bileam as des- with Laban. Tabyah (Ghazal) el cribed here, especially his worship Doweik in his commentary to the of idols, may have formed part of a blessings of Bileam says "Accordbook of magic, ascribed to Bileam. ing to tradition Bileam was the It differs considerably from the son of Laban" and he promises to lext of the Bible, and contains a explain it more fully in its place, targe amount of legendary matter probably referring to a commento which no direct parallel can be tary to Numbers which he intended

D'WyD
It is

with the legends of Bileam, and the cycle of legends, which has gathered round him. The story of Bileam from here to his death is given in full in the Arabic Book of Joshua ed. Joynboll, Chs. 3 5. Much better in Cod. Caster 1 140, 22. The description of the p. 14 deities worshipped by Bileam as well as the words of blessing and

mistake.

MS

285

be peace said, (21) "A Levite will arise be Ezra, the son of Fani. And the beginwill be strife of by his hand. (22) He will add a sanctuary ning and he will exchange the sanctuary of the his in days (23) a Hebrews for strange sanctuary. He will throw division in he

upon

whom

and

his

name

will

the midst of the assembly. (24) The order of turning away and arbitrariness Krtm of Benjamin will establish among

them." All this refers to Ezra, for he was the first who turned the letters of the Law from the Hebrew language in to the language of Assur, which is now in the hands of the Community of the Jews, and he established the work
of Shelah (Solomon) by saying that the chosen place was Zion P. 149. And he expunged from the Law the fourth*

paragraph from the Ten Commandments, and he did with the Book of the Law according to his desire. And he added to it and took away from it many things which have been preserved by us, and he was the father of everything that is between us and the Jews; and though the wrong had already happened before the advent of Ezra, through him, however, it increased and was added to, but no error will remain when the Taheb will return to us; and the deeds of this man are all recorded in our book of Chronicles (Sefer Hayamim). And should we wish to
give
it

in detail, the tale

(25) And

after that, the

be peace

said, P. 150.

would become too long. Messenger Moses upon whom "In the world by the power of the

House of Judah, divers statutes will be annulled." And the explanation of the word n^ry "world" is found in the numerical value of its letters, i. e., 4367; and the reason for it is because the tribe of Judah changed the commands
of God.

And

the matter

is

further alluded to in his words,

(26) "Hear,oh Lord, the voiceof Judah." (Deut. XXXIII. 7.) AndGod alone knows whether this interpretation agrees with

what our master Jacob

* This

upon whom be peace

said,

"The

refers to the additional loth Commandment of the Samaritan recension. See Gaster, Samaritans (Schweich Lectures) p.

286

grieved and did not grieve over what happened to him. He (did not) grieve for the trust (honour) [shown] to him by the King of Moab, but
2.

He

came

to grief through his

empty

vanity.

3. For he had sent messengers to Bileam and he had asked him that he should come and curse

Israel.
4.

On the sixth month. messengers went to Bileam. 5. And Bileam knew the Book of Signs and
And

enquired therein.

he worshipped the god of fire, god of the firmament, the god of waters, the god of heavenly
6.

lights
7.

and the holy god. Him, Hml, Ihml, Vhml,

Haml, H'amal,
Lil,

Gmgal, Hsrfh, Hsmikm, Hid,

L'el Elyon, Hlyn, Hntr, Hlgfr.
This is a very obscure passage. Maybe that it is intended to explain the word fc^aop ed to write.

Hlk-lb, Hlk,

thereby incurred God's wrath. Bileam Laban; Pal. Targ. to

Numb. XXII.

5;
:

XXXII.

8.

which they Tanhuma, Gen. End of Vayese. read to^obp i. e. wizards and thus Bileam same as Laban. Numb. introduced the otherwise unknown Rab. to Numb. XXII. (2) The passage is corrupt, and figure of the wizard Martis differing here also from the Sam. Targ. has been translated as best posFurther also itis meant to explain sible. Josephus IV 6. 2. 105 He somehow the mention ofMidianites wanted to go but God opposed to

(Numb. XXII.

7)

in connection with Balak,

King
103

his intentions.

of

Moab. Josephus IV,

6, 2,

XX.

a roundabout prets way, and Palest. Targ. to Num- foolish through the greatness of to bers XXII. 4. makes Balak a Mi- his knowledge. Tanhuma dianite. Genealogy of derogatory Numbers XXII. 20. names Ch.VIII. 151". Bileam son of (7) These names differ slightly Laban as an ancient tradition by in the Arabic paraphrase, proTabyah el Doweik, who refers to bably due to scribe's error. The the oath made by Laban not to narmes are the permutations of
tries to explain it in

Numbers Rabba XXII. 5: InterBeor as the man who became

Pal. Targ.

cross the stone of witness (Gen.

XXXI. 45) which Bileam did, and

the letters of the names presumed to be those of the gods worshipped

287
sceptre shall not depart from Judah, nor the rulers's staff

from among his flags until Shelah come." (Gen. XLIX. 10.) Shelah is he who was before the advent of Ezra. P. 151. And the tribe of Judah remained protected and favoured until the turning away of Judah when Shelah came, and committed all those wicked deeds which the congregation of the Jews acknowledge, and they recount it in their chronicles and in spite of all that they call him

And

a prophet. Furthermore, he upon whom be peace said, (27) "The tower of shame He will build with might. The congregation which will be praying for truth, will be oppressed by a son born of a harlot, rebellious, he will be like the
will

enchanter Bileam. In his days the worship of strange gods be established." All this refers to the advent of Jesus,

the son of Miriam; and as for his statement, "the tower of shame will be built," the explanation of it is, the faith of
the world in Zion will grow, "peya with might." The explanation is to be found in its numerical value of 1472

from the establishment of the kingdom of the children of Israel, i. e., the year in which that man will be born. (28) And his statement, "the congregation will pray for maintaining the truth" means "up to the time of his advent, the congregation of the Israelites will be searching for the
truth,"

And

truth, they

because of the desire for preserving the wished to kill him; for his killing was for the

sake of the truth, as the Holy

Law

says,

"And

that pro-

XVIII. 20.) (29) And as for his word, "the son born of a harlot and by fornication," the explanation is, that he was the child of a harlot and of "fornication and rebellious;" the explanation is that he was rebellious and straying from the way of truth. P. 153. (30) The explanation of, "he will be like unto the wizard Bileam is that he will be a sorcerer like Bileam and he will perform miracles and wonders by way of sorcery,
phet shall die:" (Deut.
;

so that the world should believe. (31)

And

that

is

followed

288
8.

These are the seven angels

whom

Bileam

worshipped.

The holy god is the angel that met Bileam. 10. The god of the winds (El Harukot) is the angel who gave him the words at the first altars: three
9.

were his speeches.

n. The god
12. 13.

of fire was he

who rebuked Bileam

his sight.
said,

that he should not curse the people.

The god of firmament obscured The god of water was he who

"Thou

who

canst not see but nearest."

14.

The god

of the luminaries said to him, "But

of the corners of the heaven said to

not now."
15.

The god

him, "There is no sorcery in Jacob." 1 6. Hdr, the God of winds said unto him,
Israel is

"And

doing valiantly."
;

ped by Bileam or possibly a methatesis of divine names written

p.

288 ff. together with a very long

of angels, culled from the here in order to avert the influ- Sefer Raziel. ence of these heathen gods as the (10) nffte So in MS. letter author is doing on other occasions. and word. They occur also in the astrono(12) The word D"ttN is nothing mical poem of Jacob ha-Rabban but a Samaritan transliteration of (v. Introd.) and in the Samaritan the Hebrew word DflD in Samaphylacteries, ed. Gaster ("Studies ritan Targumto Numbers XXIX, and Texts" p. 388 ff.) where their 13. This word was not properly high antiquity has been shown. understood by the Samaritans; Angels appointed over various for how could Bileam see when elements Book of Enoch, Hebrew his eye were "closed." The manApocalypse of oses( Studies and ing "wicked" or "froward" eye Texts" p. I25ff.) and a complete may have been suggested by the
list

''

hierarchy of angels is found in root. the Pirke Hekhalot. As for the (13) mystical use of the names of (14) angels see "The Sword of Moses" (15) ed. Gaster "Studies and Texts" (i 6)

cf. cf. cf. cf.

Numbers XXIV, 3. Numbers XXIV, 16. Numbers XXIII, 23. Numbers XXIV, 18.

289

up by the word, that "in his days the worship of strange Gods will be established;" which means that in his days, "the worship of strange gods will grow mighty and he will call himself God," and so it happened. upon whom be peace said (32) After that, Moses time in a short the that strange sanctuary would (31) be destroyed by a people of hard face (33) and those of the house of Shhamh (God ?) and those of the house of Fanai, would be scattered through(i. e., turning away, rebellious) out the earth. The explanation of it is this, that a short
time after P.
1

54. the

days of Jesus the sanctuary of

false-

hood and vanity would be destroyed through a hard-faced people, and the houses of worship which had been erected by the community of Jesus would be scattered which had remained still under their sway, in the year 2,127 from
the time of the

kingdom of

Israel.

And

that refers to the

advent of
then

Mohammed who came again he upon whom be

in that generation.

And
be-

peace

said,

"And

will dwell in their stead in great

cause of the wickedness of the congregation, the latter arrogance." And the

explanation is because of the multitude of the sins of the children of Israel, the Lord will annihilate them in the land, and other strange people will dwell in the land and rule

over

it.

said, (34)

P. 155. Furthermore, he upon whom be peace "The community in turning to strife will persist,
will

and the land

Alinis."

be inherited by the chosen ones of

the explanation of it is this: that Israel will be lead astray, but the law will be saved and the land
will

And

be ruled by the good community of Alinis. (35) And after that, he upon whom be peace said, "There will be in the world peace, freedom, might, honour and a life of

happiness."

And

the explanation of

it

is

this:

He

will

bring upon them a time in which they will be resting in joy and pleasure safe from violence and from the rule
of oppression, in glory, in happiness and in lovingkindness.

And

again he

upon

whom

be peace

said: (36) "After

19

Asatir.

Hazin the holy god said unto him, "The Lord God is with him and the trumpeting of a king is among them." 1 8. And when Bileam heard that, he hatched an evil plan for he saw (knew) that the God of Israel hated defilement, and he advised Balak concerning adultery, and the Moabites commenced to
17.

practise
19.

it.

On

the Sabbath the harlots

came

out.

20.

The covenant with Pinehas was

established

by the Seven for him and his seed after him. Great is the loving mercy of God. On the seventh the harlots came out at the third hour.

community were congregated at the South before the Tent of the Covenant. 22. And Reuben was encamped there in the West. 23. And Simeon in the middle.
21.

And

the heads of the

24. 25.

And Gad
With

in the East.

harps, zithers, cymbals, timbals musical instruments.

26.

and

And facing Simeon were about 120,000 harlots. 27. And the daughter of Sur was in the middle on
a wooden chariot driven by the wind direction she wished it to go.
(17)
cf.

in

whichever

21. man, p. 47 b. T. B. Sanhedrin concerning the Ib6a. Chs of R. Eliezer XLVII Tanhuma to Numbers XXIV. daughters of Moab; Josephus IV. 6. 6. 129. Ps. Philo Ch. 25. Jerahmeel LV. 10. Yashar XVIII. 13. Sin through the LXXXV, S4ff.Story of the daught(18) Evil advice
r

Numbers XXIII,

daughters of Moab; Palestinian ers of Moab.

Targum The 14.

very

to
evil

Numbers

XXIV.

to

Numb.
(27)

XXXIV.

Petrus Comestor Slavonic

p. 106).

counsel agreeing "Palaea"

(first

version,

closely with the text in Asatir. Sifrei, par. 131, ed. Fried-

No parallel to this except in

Book of Joshua,

the Samaritan

29 1
that, P. 156. the writing will

be changed (37) and a

new

wording produce out of the old." The explanation of it is this after these words there will be a complete change in the world, and new things will come out of the
they will
:

old

that

is,

a book full of

lies

and frowardness
its

will

be

made
and

manifest, and it will take as the words of the ancients.

basis the

Holy

Law

(38) And after that upon his face and said,

thee

up into Luzah will be rebuilt." He said this referring to their return from the great Exile, for at the time when they will come
back from the Exile P.
157. to the

upon whom be peace fell the Lord thy God will bring the land which thy fathers inherited (39) and
he

"And

go up
will

to

Mount

Garizim, which

is

Holy Land, they will Luzah. Those days

be

like

unto the days of the Divine Favour.

O my brother, in this word there is something before and something put after (not chronologically) put for first he mentioned Jesus and Mohammed, the proBehold,

phet of the Ishmaelites,

exile

whilst

the

above-mentioned

their appearance. (40) matter in his statement, "There will

was before

He

follows

up the

be a Jubilee in

remnant he saved from, and from persecution great oppression. And after that, he
rejoicing."
this refers to the

And

upon away

whom

be peace

in error.
is,

At

tion of this

said, P. 158. "A second turning, the end of days*. ."And the explanathat after that Jubilee there will be for a
.

second time error and turning away from the good

path. (41)
is

And

in the

community of the pure, whose root

Isaac, in the year 5,237 [corresponding to the numerical value of pty] since the creation of the world, there will be great oppression. And he said again, (42)

from

"On the holy hill, he will destroy the images and he will break the idols." And the explanation of it is this: on
Mount Garizim
*
in those days, the

image and

idol will

He

divides the text differently

\izby

the real

meaning of

from the Asatir, and he confuses which he takes as a numerical cryptogram.

19*

28.

And

a voice of the Living came from the

cloud of glory and gave the command that those who went after Baal Peor should be killed. After this the judges rose up and they returned quickly, and they did not perform the will of Moses.
29.

30.

And

then Zimri and Kosbi went into the

in the

tent

and the abomination was made manifest

eyes of the whole people. 31. And then the cloud began to remove and the plague descended upon them.
32.

And

Pinehas rose up and took a spear in his

hand.

wonders happened, one for the living and one for the dead the cloud of the plague
33.
:

And two

and Pinehas.
34.

The cloud of the plague removed all the defiled,

but did good unto the pure. 35. And the sign for the dead was [that from] the spear in his hand not one single drop of the

on him, but it was burned away (congealed ?) on the spear at a distance of seven knots (handbreaths) between the blood and his hand.
blood of the harlot
fell

Ch. IV, probably borrowed from 30, p. 63. He lifted both on his Turning by the wind. Mov- spear. See Ginzberg, Legends ing by the wind see above III. 26. of the Jews, Vol. III. p. 387. (28) Voice of the Living see X, (34) D'O'T probably another form 50 and XI. 17. For Mandaean for D^KSl pBK: variant is pSK. "And on his prayer the plague parallels see Introduction. (30) Zimri's sin more fully elab- was stayed;" Pal. Targ. to Numb. orated in Samaritan Book of XXV. 8. Blood congealed; Pal. (35) Joshua p. 59 ff.
here.
(33) Pal.
7. 12:

Targ.

to

Numbers Targ.

XXV.
XX.

miracles happened to

Pinhas. So also
25.

Numbers Rabba Book of the Bee Ch.

to Numb. XXV. 8: One of the twelve miracles. "Their blood thickened so as not to flow upon him." cf. T. B. Sanhedrin 52 b.

293

be broken; and the explanation of the word TY means that there will be there [destruction] of the images; P. 159. and the darkness will be removed and illuminated by the breaking of the idols. And God knows.
1

Chapter XII [Oracle.] he upon whom be peace had finished these words, he mentioned the kings who will arise in the time of the Fanuta, and he completed them (i. e., the list of kings) with the mention of the Taheb. And he

And

after

mentioned two things as already afore-mentioned, and he mentioned another twenty-four each one separately. "A prince will arise with a strong hand for ten years.

The proud

nation

Nds

will

come

in his days."

And

the

it is this: A prince will arise with a mighty hand; P. 160. and for ten years he will rule with honour and glory, and afterwards the mighty and exalted nation Nds will appear in his days." And they will wrest the kingdom from him. And God knows. And the word "Kli" means exalted beyond degree j

explanation of

and there

is

statement of the
of judgment.
(2)

another and fuller explanation of this in the men of understanding, like their expres-

sion, "Kli ledinih"

worthy of being a judge,

or,

worthy

"A prince

will arise with

might from

his people for

five years

and he will not be exalted."

And

the explanation

that a prince will arise with great power; he will them for five (years) and he will not be exalamong appear

of

it is

ted.

And God knows whether this

it

interpretation
arise

is

correct:

or whether

means that enmity will

or from himself,

against him,
reign.

among his people after five years of his

for all that, the people will not overpower him, neither will they remove him from his kingdom.

But

crowned prince will arise of evil repute. In his be destroyed through the hand of strangers." days they
(3)

"A

will

The

explanation of

it is:

P. 161.

A prince will

arise

who

294
36.

And

thus

it

is

said

by those who keep the

faith that all the fulfillments of the

commands were

connected with seven and eight.

37.

the

At the beginning of the eighth month came harlots, and in the tenth month the Lord said

unto the prophet, "Avenge the children of Israel, and after that thou wilt be gathered unto thy
people."
38. 39.

Twelve thousand were armed as men

for war.

And

it

was

after the

men had gone

that

God

said unto Moses that they should go to the war.

40.

And when the armed spies

to

went to Midian he

Pinehas before the people the trumpet gave in his hand and they made war with Midian as

God had commanded. 41. On the fourth the

and the
42.
Israelites

people came unto Midian

it.

captured

[And

(the Midianites) said],

"O! thou chief of

believe inthee!"

the sorcerers. Arise for those

who

In the twinkling of an eye there came a small troop [of Dan] from the direction of Edom.
43.

And
shall

that

"Dan
44.

is the word which Jacob had said be a serpent by the way, an adder in

the path."

And

Shur in the South. He lifted up his eye and beheld there a troop of Gaddites.
(42)

Bileam hastened to return to Midian to to the East

"Would
them."
(43)

Josephus IV. suddenly

7.

i.

160:

with the Asatir

is

found in El Do-

be

upon weik.
(44) nK"!3 Exactly so in El Doweik Commentary on Bileam's prophecy. Another reading <T"Q.

The

leam's

interpretation of Biprophecy in accordance

295
will

speak falsehood. In his days they

stranger.
is

will die

the hand of a

And God knows

through whether the

In the days of this king falsehood will increase and he will be the leader of it. And afterwards will appear a people who will be strange unto him and

meaning

so.

to his people.
(4)

"A prince will

arise strong in truth. In his

days the

salvation of the

planation of it is in truth. In his days the salvation of the congregation will be great. And the explanation of it is that there will arise
:

the excommunity will be great." this There will arise a prince very strong

And

a prince very strong in truth. In his days Israel will be in peace, and he will love those who are of the truth. And God knows. (5) "A crowned prince will arise. In his days, the yoke of iron will return." This is the king of Egypt and the
children of Israel groaned from servitude.

And

I will

now
will

refer again to what happened under that king, tell it as it is told in the Asatir of Moses.

and

was a wizard in Egypt he saw the might of the children of Israel. (25) And he saw Amram going up to Pharaoh in a very great chariot, coming and going with
and
VIII. (24) In his time there his P. 162. name was Plti.

To

And

And

great honour. (26) And he asked, "Who is that he said to him: "It is a Hebrew man." (27)

man ?" And he

which

"Great is the honour of that man for that is hidden within him and what will happen to him." (28) And this word reached Pharaoh and he sent for him arid Plti was brought before him. And Pharaoh asked him about the words which he had spoken (29) and he answered, "It is so." He said that out of the loins of
said,

that

man

there would

come

forth a great

man, who would

of the heaven would be under his hand and the destruction of Egypt would come through him. Within forty days he would

shine in faith and wisdom.

And the heaven

be in his mother's womb.

296
that is the word that was said "Gad's troop overcome him." 45. And what the angel had said unto Bileam "A star will arise from Jacob," this refers to Pinehas "And a sceptre shall come from Israel." This
:

And

shall

refers to Joshua.

46.

And

their battle-cry
is

was "The Lord

is

our

God
of

the Lord

One."

47. And Bileam fled and he was caught by Zrd son

Kmuel son

of the brother of Caleb of the tribe of

Judah; and he brought him before Pinehas, Joshua, and Caleb: and they did not pay heed to his speech. 48. Then arose Rdyh son of Suriel son of Slua

and he strengthened himself against him and him by the sword.

49.

killed

Then Joshua

of the blood grew

heart of the avenger hot at the sight of him (Bileam).

said:

"The

is described as (45) At alaterperiodthe Samari- killed Bileam tans also refer this prophecy to the belonging to the tribe of Simeon, Taheb, like the Jews. So Tabyah which had been decimated through el Doweik, in his commentary to action with Midianite women. the blessings of Bileam where he This explains words of Joshua in Pitron agrees more closely says, that this prophecy may be v. 49. Palest. Targ. to Numb. interpreted as referring to the with P.T. Taheb, but preferably to Pinehas. XXI 8: close parallel, but Pinehas Similarly he explains this passage is the one who kills Bileam. in his treatise on the 2nd kingdom much closer parallel is found in the This application of the verse Zohar II. 21 B: to the effect that

is

very significant. There

is

trace of Messianic prophecy in it, as found already in the N. T. story of the star of Magi as later on. See Introduction. 48) Identical story in Sa(47

no man who captured Bileam was a certain Ilih of the tribe of Dan. He brought him before him and killed him there in order to avenge
the death of the 24,000

who

were,

maritan Arab: Joshua, p. 63, and In Arab. reference to the confused speech ed. Joynboll. Ch. 5. Book of Joshua: no name is men- of Bileam. T. B. Sanhedrin tioned except the fact that he who io6a.

killed in consequence of Bileam' s In Pal. Targ. also evil advice.

297

Thereupon Pharaoh commanded quickly that the men should separate from the women for forty days P. 163. And they imprisoned the men in one place and the women in another according to his command. (31) And it came to pass after seventeen days of the forty had passed, that a man from the house of Levi went and took the daughter of Levi, the son of Jacob, and she became pregnant with the Master of all flesh, the Master of all mankind, as it is mentioned in the Book Asatir, "Mighty is the tree from which Moses was plucked." (32) And when Jochebed became pregnant with the Master of the flesh, then Plti saw the star of Israel in the ascendant and knew that the mother of the child was pregnant with him. (34) And he said unto Pharaoh, "Thy deed and thy plans which thou hast made have this day become void." So Pharaoh said, "What shall we do?" (35) Plti said to Pharaoh, that he would die through water. And that is evidenced from his statement in the Asatir: "His death will be through water." (36) Then Pharaoh commanded the Egyptians P. 164. that no male child of the Hebrews should remain alive. (37) And he sent the overseers to the midwives, namely, Shifrah and Puah, who attended upon the Hebrew women, and Pharaoh had them brought before him; and he said unto them, that every male child which would be born to the Hebrews, should be
(30)
killed

but that every female child should be kept

alive.

(38) But Amram was wise and known for his wisdom and intelligence, and he was overseer in the land of Egypt, and did good unto all the people. And Shifrah was the midwife appointed to attend to the tribe of Levi, and Puah was appointed as midwife to the congregation of Israel. (39) And the fear of the Lord entered their hearts, and they did not do as the king of Egypt had commanded them, for there is no peace like the peace of the

Messenger

master Markali

upon whom the peace of God is. And our upon whom be the favour of the Lord

298
50.

On the fourth (Wednesday) they came from the

on the
fifth

war,

(Thursday) the elders of the

it

assembly brought the offering of gold, and brought up to the Tent of the Assembly.
51.

was

came a voice of the Living [saying] "No Moabite nor Ammonite shall enter the community of God/'
there
52.
killed.

And

And

the

women

that were taken captive were,

Chapter XI. [Death of Moses and Prophecy.]

i.

And God

said unto Moses,

"Take

to thyself

Joshua the son of Nun, a man in whom there is the spirit and set him before Eleazar the priest and
before all the congregation in the fortieth year in the tenth month."
Here is evidently a reference to the old legend according to which the children of Moses were then separated from the rest of the (i) "May they never be lacking Israelites and sent away to a etc. . ." This phrase is probably one distant country in the desert to of the many pious exclamations live there a pure life. They inserted by the author of the will emerge thence at the end of Asatir; unless it is to be taken days, and come with the Taheb as one made by Moses concerning or Moses Redivivus at their head his children. This passage, more- to revive the time of God's favour. over, is open to a different in- Thus runs the Sam. Legend.
(51)

See above X. 28 and below

XL

17.

XL

terpretation.

with

It agrees curiously The Jewish counterpart is found Josephus IV. 8. 2. 180: in the story of Eldad, the Da"There is one source of happiness, naite (ed. Abraham Epstein, a the favour of God." cf Sibyl. II. Pressburg 1891, p. 42 ff.) 170 171. 4 Ezra, host of other legends which Already XIII. 4off. mentions the ten tribes have appeared round the story of the disappearance of the hidden away, in distant lands. Midrash of theio Exiles (Jellinek children of Moses. (Jellinek, IV, 133 ff.). Bousset, The Anti- Beth Hamidrash, II. loff. and

christ

Legend London i896p.

103.

VI. 102

ff.)

299.

said in his exalted saying, that the Messenger said unto the children P. 165. of Israel before he died, "O Gershom

and Eleazar, ye are the two sons upon whom I have commanded peace ." And the Lord knows that from this
day to the last day, they are happy believers in the Holy Law. And the Lord may He be exalted is favourable
unto them through the prayer of their father, according to his word in the Asatir, "May they never be lacking in
happinees and faith!"

And
know

the Taheb will only arise from among them. And that the cause of their being hidden away from the

sight of the creatures and their absence from among the children of Israel was only in consequence of the request of their father to the Lord God, may He be exalted. For

be peace saw all the creatures and the from the Day of Creation until the last Day of generations saw the days of the Fanuta. P. 166. And and he Requital, he saw also everything that would happen to Israel and all the great oppression which would come upon them, and he asked of the Lord that his children should be exempted from all this, and that nothing should happen to them of that which would happen to the children of Israel. And the Lord did according to his request and he he

upon

whom

hid them until the day of the advent of the Taheb, who will arise from among them. And he will come with a

mighty host from the eastern side. O, may mine eye behold them when they will come with the Taheb among them, and the pillar and cloud covering them and the angels with them! I pray of the Lord that he may cause this time to draw near and that the day be
not distant but nigh
P. 167.
(to
(4)
!

And

of this there are

be told which would be too long here.

Chapter

many things to And God knows.

XL)
came the command
to the

And

after that

Master of

the

flesh,

Moses, that he was to write the

scroll of the

Holy

300
2.

And Moses

as

if

did so with great joy and delight, he had been one of his sons may they never
in happiness

be lacking
3.

and

faith!

And Moses began to copy out the Holy Law. 4. And God said to him "Go up the Mount Abarim
:

and see the land of Canaan and fix its boundaries round
about.
5.

beginning of the boundary. In the East from Kori to Ivai, and the boundary

And

this is the

of the land in the South from the shore of the Salt

Sea eastward.
6.

Ascending

into the midst of the land

because
in the

he said that the Valley was within the boundary from

Akrabim passing on

to Sin;

and now

it

is

middle of the land and it continues unto the town which is called today El Kdr.
7.

The boundary

of Paran

'Asmonah until the river Sukkoth passing on inside the boundary

of Egypt.
8.

from the side of of Egypt going on to

is

until Shaki.

and then going up toTrss. It turns towards the mountain and ye shall espy unto yourself [the mountain of God] in the
to the sea

Going down

midst of the land.

(4) The following geographical description of the boundaries is

based on Numb. XXXIV. 412, but the author has taken great linew names for old is. berties, the same way as he did with of brief thekings of Edom above Ch. VIII, found. See description, 7 ff. He has, moreover, substituted of boundaries Josephus Antiq. new names for old and the text has V. I. 22 (80) ff. and Sam. suffered also in the hands of Book of Joshua ed. Gaster ch.. copyists, so that in many places it XIV, i which agrees in the main, is quite unintelligible. The P.T. ad. with Josephus.

a close parallel and I, 7a similar tracing of the boundaries of Palestine with the substitution
loc.

offers

also in P. T. Deut.

3 01

Law and
of
Israel.

he was to read

it

before the whole congregation

Then He said unto him, "Get thee upon this Abarim and behold the land of Canaan, and its Mount
boundaries
all

around."

And Moses went up and

corners and
its

beheld

the land of Canaan and

boundaries, as is mentioned in the Book of Numbers, Ch. XXXIV, "And the mighty prophet went down with joy because he beheld the Mount Garizim Bethel, the most Holy of all the
its

places of the land." And he was in great sorrow because he could not go up to it.
(15)

the Holy
fifth

And after that, on the third day, he began to copy Law and he finished it on the fourth. (16) And
it

he brought

to P. 168. the tent of the

Covenant on the

day. (17)

And

the voice of the Living

came down

from the cloud of glory, saying, (18) "Completed is thy work, O perfect One. This is thy last day." And the
explanation of this is: The word of proclamation came out of the cloud of glory, that is the glory of the Lord, "O thou hast performed perfectly thy good deed. This

thy last day." Make known to the generations what has been revealedto Moses, the mighty prophet, even
is

what

master had told him. And nothing of this is found Law. (Up to v. 26 there is no commentary. The author merely repeats the words of the original text.)
his

in the

26. Twenty six corresponding to twenty six! May He be praised, He, Who sees all that is hidden and revealed May He be exalted, Adam, Noah, Abraham, Moses.
!

Upon them be peace Know that just as

for ever

there were from

Adam

unto Moses

twenty six prophets, so also from the beginning of the Fanuta to the time of the Taheb will arise twenty five kings and the Taheb will be the twenty sixth. Praised be He, Who is Omnipotent, and may His name be sanctified'

302

on the river of Hanohiah which is Zifronah, and goes on to Hazar 'Enan. 10. And from Hazar 'Enan to Shefamah which is Askofiah unto the Arbelah. 11. And its borders go down and reach unto the
Q. *f

In the North

Hmt

eastern shore of the sea of Kinnereth.

the mountain (Tbris) in the west which can be seen from, all the four sides.
12.

And

And the prophet went down in joy and in grief. 14. He rejoiced because he had seen the beauty of
13.

the land, but he grieved because he was not

al-

lowed to
15.

enter.

he began to copy out the Law on the third (Tuesday) and he finished it on the fourth
(Wednesday). 1 6. And he went into the Tent on the
(Thursday). 17. And there
fifth

And

came down the voice of the Living

died." The Hebrew word "IKI is translated by Samaritans as "copying," by Jews as "interpreting" (as
in

from the cloud of glory.

Tabah: Moses copied on the 3rd and went up on the 4th. (This may mean either Tuesday Wednesday, or 3rd and 4th of the month. Arab. Book of Joshua p. 8: Many more details are given like in "Death of Moses" further on.
(15
1 6)

the

Law

Deuteronomy

I,

5).

Moses

died on the 7th day of the month of

Josephus Antiq. IV.

8.

49 (327):

Adar; T.B. KiddoushinsSa, T.B. Megilla I3b. Jerahmeel 48. 17: Moses dies 7th Adar. Dikduke Hatamim ed. S. Baer and H. L.
Strack Leipzig 1879 70, p. 58: Moses died 7th Adar, on the Sabbath. Moses died 7th Adar;

Moses died on the 1st of Adar. On the yth day of Adar Moses was born and died; Pal. Targ. Deut. XXXIV. 5. Seder Olam Rabba.
Ch. 10
(p.

Albirunip.273. Died on Sabbath 41 42, ed. Ratner) afternoon: Seder Hadorot p. 92. v. Baer Abodoth Israel p. 265. interpreted: "the Law for 36 days from 1st Shebat, to 6th Adar, on (17) See Ch. X. 28. 5 1 and Introd. which day he is ordered to go up for Mandaean parallel I f. Pal. the Mount and on the 7th Adar he Targ.

SAMARITAN STORY
OF THE DEATH OF MOSES.
The Samaritan
of
story of the Death Moses (from the Samaritan Chronicle in my Cod. n68f. ib 8b).

For the literature referring to this chapter, the parallelism with Josephus and its relation to the pseudepigraphic literature, see Various deIntroduction where this has been treated fully. tails in the beginning are found in the Asatir Ch. XI, such as the writing of the Law, the taking leave of the people, and the Prophecy. The phrase of approval by God, and the announcement of Moses' last day have been referred to in connection with MarIcah. The last sentence in which Moses is lifted up and sees the whole world, as it were, under his feet, is strongly reminiscent of the wonderful vision of the Hellenist poet Ezekiel (see above).
1

732 A.

of

Chapter concerning the Death of our Master Moses, son Amram, upon whom be prayer and peace. In the year two thousand and seven hundred and ninety four years from the creation of the world, and in the

fortieth year of the going out of the children of Israel from the land of Egypt, in the eleventh month on the first day of the month, began our Master Moses, upon whom be the peace of God, to copy out the holy Torah from the book which was written by the finger of God; perfectly he copied it, rolled it into a scroll, and divided it into sections (Kissim) and portions (Parashot) by the holy spirit: for thus it was (found) in the above mentioned book. And he finished the copy of this holy Torah from the above mentioned original book in thirty days, and he read it in the sight and hearing of the Elders of his community and of the priests, the sons of Levi, and he gave it unto them. And after that he went to the Tent of Assembly and opened the Ark of Testimony and he placed the Book of the Law which was written by the finger of God in it,

"Completed is thy work O Perfect One. This is thy last day (that which God has allowed),
1 8.

thou who beholdest the generations'" (i. e.) that which Moses the great Prophet had revealed by
the permission of his Master. 19. Therefore it is said "And he beholds the
vision of
20.

God."

he foretold what would happen in the next three thousand two hundred and four years, as is told in (the section) which begins "When ye
beget children and children's children," the beginning of the Fanuta, the gate of the backsliding.
5: The berath kola; (i. bath kol) Fell down from Heaven. cf. X. 28; X. 51. (18) This sentence is quoted verbatim in poem of Jacob ha Rabban. See Introduction. (20) Arabic Book of Joshua
e.

And

XXXIV.

year 2,796 from Creation. Samaritan date. The confusion of the dates concerning Biblical chronology and the differences are so

profound that only a few examples are mentioned to show the utter impossibility to harmonise
:

p. 22. 23, refers to the

ses Deut.

XXXII. and

Song of Mo- them. Book of Jubilees: 2,450; suggests Book of the Bee ch. XXX p. 65
(30):

thatit contains revelationsof future

3,860;

Josephus

2,550

none of the deSo Abul Hassan al Suri (ca. 1030) in his Al Tabah., and other Samaritan Commentators on the blessings of Jacob and of Moses. None, however, contain this Prophecy found in the Asatir, although they seem to hint at it, for they say Moses revealed the time of "Favour," and the day of exile, and also foretells the flood of fire and day of requital and reward, and the happiness when God returns back
tails

events, but gives found here:

(2,530);

LXX.

3,859; T. 2,706.

In the Assumption of Moses the date is given 2,500 or "according to Eastern reckoning" 2,700, and 200 since Exodus from Phoenicia. The last figure but one approximates to the Samaritan calculation. Apoc. of Baruch: Hebrew calculation of 2, 700 seems to be the nearest. This calculation
of the Asatir differs from

Chronology and

rests

Sam. upon an-

to

them.

This

entirely

corres-

ponds with the general outline of future events, for which the
Asatir gives definite details.
years.

3,204

other text or another calculation. For the form and contents of this Prophecy see the Aramaic prophecy ascribed to the high priest Ishmael, best preserved in the Pirke Hechalot ch. VI. 4. ed. S. A.

This corresponds to the Wertheimer

Jerusalem

1910.

305

by the
the

side of the

two Tablets upon which were engraven

the

Ten Words, and placed upon

Ark

the covering

(kaporet) which no one could lift from the Ark up to this very day. There he bowed down and worshipped before the Lord in front of the Ark of Testimony. And the Lord whose holy name be praised, spake unto him, from between the two Cherubim. 2 a] "O Thou whose work has been perfect, nigh is [f. now the last day," and thus He informed him, that the day of his death had arrived. This happened on the morntwelfth

ing of the fifth day, the day of the New Moon of the month of the above-mentioned year. Then the
exalted prophet went to his tent, which he had set up outside the camp; his tongue was praising in hymns his Master and saying: "Unto Thee, Lord, belong the

righteousness and the judgment. Thou who dost not show

favour, either to a prophet or to those who are meritorious before Thee? Thou who art wise; thou art

righteous and

just,

a faithful God."

And after that stood up the exalted prophet upon whom be the peace of God and prayed to his Master. When he
had finished his prayer, he called Joshua his servant and told him all the words which the Lord had spoken to him and he said unto him O my servant, go to the house ofthe priethood and tell them of this, and tell Eleazar, Ithamar and Pinehas that they come hither quickly so that I may be able
; ' '

to see

the master Joshua son of Nun heard from the prophet these words at the door of the Tent of Assembly (f. 2b), he went forth quickly to the

them."

And when

holy sanctuary, and stood before it weeping and called the three priests. And they heard his call; they came out of it quickly, and they beheld our master Joshua standface.

ing there weeping and the tears of his eyes washing his So they said unto him: "O thou Minister of the Excellence of the children of Eber, what is the matter
art

and wherefore
Asatlr.

thou weeping

and why
.

is

thy heart
20

306
21.

There

will arise

man from

the Levites; his

name will be
the strife
22.

'Azrz son of Fani and the beginning of will be by his hand.

23.

And He

he

will

add a sanctuary

in his days.

will

exchange the sanctuary of the

Hebrews
will
Another
racter,

for a rebellious (strange) sanctuary.

He

throw division
one
also
is

in the midst of the assembly.

view encompassing the world under his feet. F. Delitzsch, Rabban zur Geschichte der jiidischen
chahis

similar
in

in

Aramaic short

rolling

ascribed to fully discussed in the Poesieetc. Leipzig 1836. p. 21 iff. Introd. p. 93. Other forms of such (21) The Prophecy starts with Aramaic prophecies connected the beginning of the Fanuta, the with the High priests Simon the hiding of the temple vessels, in Pious and Johanan, see Megillath the time of the high priest Uzi. Taanith ch. XI and T. B. Sotah f. The Levite referred to here, under 33a. T. J. Sotah IX. f. 24b. the name of Azrz, as the head these are similar to the Asatir in of the Rebellion, is none other
sentences

Gamliel

their syntactical construction and in the use of Aramaic. If Charles'

than
his

Eli. The Samaritans name ^K for which the

write

cryp-

hypothesis is correct, then rhymed prophecies were in the original of the Book of Enoch. Their real form would be similar to that found in the Prophecy. The Pal. Targ. I Deut. XXXIV. 13. contains a succinct history beginning with Jephtah continuing without historical sequence to the time of Gog and Armilos and the Angel Michael who will redeem the people. The same survey is found here from the point of view of the Samaritans.

togiam HT>' nd has been substituted by way of the permutation of the letters. This method is already

known

in the

Talmud and

pro-

bably also in the Sibylline, and above all in the Samaritan Philacteries v. Caster Studies and Texts p. 387 ff. This procedure is already used by Aquila and the LXX to Jeremiah 25. 6 and 51. 7. etc. (see Dornseif, das Alphabet in
p.

Mystik and Magie, Leipzig 1922, 136 f.) and so also in the Tar-

They run on
tion,

parallel lines each leading to the same final redemp-

trod.)

and period of freedom (InMoses ordered to write Philo, Jubilees, Ch. down this eschatology in the Apo- tion of Moses. See calypse of Abraham XXIII. 32. Introduction.
Similar eschatological pronounce(23)

With slight variad. loc. ations this passage occurs also in Sifre to Deut. XXXIV. I. Others surveys are those in Ps.

gum

15.

Assump-

references in

This refers to the establish-

ment Jubilees XXIII. i8ff. Eze- ment of the sanctuary in Shiloh, kiel the poet. The vision of Moses which the Samaritans describe as sitting on the throne and with a heretical and vile sanctuary.

307

he answered them and said in a mournful the prophet Moses, the exalted MesMaster voice: "My senger, is going to die this day: and this thing is bitter unto us and hard to bear and surely not pleasing to your souls nor to mine." And when the priests had heard this of Joshua, they grieved and they went to Moses with their
broken ?"

And

and their hearts broken. And when they near to him came they quickly bowed down before him. And Pinerias the son of Eleazar upon whom be the peace of God held the trumpet in his right hand and stood
faces troubled

weeping before him. Then he told him. "Go thou and thy uncle (f. 3 a) Ithamar to the gate of the Tent of Assembly,, and blow the trumpets, so that all the people should hear and come hither and stand before me, so that they obtain (the greeting of) peace from me." And when these pious ones had heard this, they went quickly to the door of the Sanctuary, and blew the trumpets according to his holy command. And when the people heard the sound of the trumpets they trembled and were
is

frightened and said "What is this sound of trumpets which so loud ? It is neither the time of the sacrifice, nor is it
:

the time for journeying."

fear

And they rose

all

up quickly

in

and

after enquiry

were told the reason of

it

this ocur-

rence. Bitter
it

was the hour when they learned of

and when

told to them, that the exalted prophet Moses, son of Amram, of the highest rank was going to die. They
all

was

gathered themselves together and went out and came

to the door of the prophet's tent, the heads of the people and the judges and overseers and the priests and the sev-

enty elders, and stood before the mighty prophet, they stood in proper order and in perfect reverence. And
the mighty Messenger stood up and he told them distinctly what the Lord had told him (f, 3b). And he

made a high throne and mounted upon

might see
all

it,

so that he
20*

the people which had gathered there before

308
24.

The
(of)

Krtm

order of turning away and arbitrariness Benjamin will be established among them.

25. "In the world" through the power of the house of Judah diverse statutes will be annulled.
26. 27. 28.

Hear

He

will build the

Lord the voice of Judah. tower of shame with might.

is

people will be praying for Truth. 29. Will be oppressed through the son who born of a harlot.
30.

The

He

will

be

... like the

enchanter Bileam.

31. In his days the worship of strange gods will be established.

a short time the unholy sanctuary will be destroyed by the hand of a nation of a hard face.
32. 33.

And within
And

those of the house of

e.

Shmh (God ?) and

of the house of
will

Fanyh (i. turning away, rebellious) be scattered throughout the earth. And because

the congregation is guilty, they (the conquerers) will dwell in their place in great arrogance.
(24)

Krtm
or,

evidently refers to

result of sorcery.

Solomon also built

temples for the idol- worship of his Saul, as he is described as of the heathen wives. The word nxia tribe of Benjamin. The name of is obscure. Abisha skipped it when Krtm is a cryptogram like Azrz. reading. See above in the Trans(25) Refers to David. See also literation. In the Pitron TYID is substituted, i. e. rebellious. It may Assumption of Moses II. 3. (27) Refers to the building of the mean, "the soothsayer," or misTemple of Sion cf. above ch. 111. spelt for mi=son of. v. 13, where Sion is called Shame (32) Refers to the destruction of the Temple trough the Chal(Gifna). (29) This refers to Solomon deans. The words "A nation of born of Bathsheba, whom they hard face" are taken from Deut. XXVIII. 50. V. Jubilees XXIII. describe as a harlot.
likely,

Shemuel

much more

(30) The witchcraft of Bileam refers to Solomon whose great

23(33) Refers to the evil

deeds both

wisdom is described in the Bible of Judah and Israel and the ocand is explained by them as the cupation of the land by foreign

309
him. They were looking at him. He upon whom be the peace of God was weeping and the tears rolled down from his eyes to his loins like dew upon the seed. And he showed

them the glory of the Commandments and the high station of the faith and its decrees and statutes. And everyone of them heard his voice and hearkened to his speech. And the master Joshua listened to everything that came out of his exalted mouth and he, may the peace of the Lord
be upon him, stood there
like the

moon

in its fulness, in-

structing arid teaching his

And

his weeping went up he cried with a loud voice:

people the children of Israel. to the heart of the heavens and

ye dwellers of the cave, ye the meritorious ones of the world Does your spirit
!

"O

know what is in store for your children ? "Oh thou son of Terah, thou the root of the Perfect and Meritorious Ones Dost thou know that the plants of thy
!

garden which thou hast planted are being spoilt through sins and rebellion ? "Oh thou Isaac, the sacrificed and sanctified (f. 4a) whose blood had not been spilt! Doth thy spirit know that thy inheritance which has been established through thy merit,
is

going to destruction through sin ? "Oh thou Jacob, father of the favoured tribes

Doth thy

spirit, the purified one, know that the tribes which issued from thee and were saved through me from Egypt by the power of my Maker and heard His voice crying out from the midst of fire the Ten Words, and which saw all that had been done for them and how the mouth of Bileam was changed so that he said: How goodly are thy tents. O Jacob, thy dwelling places, oh Israel! that all these good things will be covered up by the curse; and that the Favour will become hidden, and the sanctuary of the Lord will be hidden away, and Mount Garizim will be defiled and the Fanuta spread everywhere, and that no one will be found zealous for God?" And he the peace of God be upon him testified against the people with his words

3io
34-

The community
will

in turning to strife will persist

and the land

of Alinis.
35.

be inherited by the chosen ones

be peace in the world, freedom, might, honour, and a life of happiness. 36. And after that a change in the Writing will
will

There

be made.
37.

And

new wording they

will

produce out

of the old.
the Lord thy God will bring thee up into the land which thy fathers have inherited and
38.

And

thou shalt inherit

39.

it.

And Luzah
There
will

will

be

rebuilt.

be a Jubilee in rejoicing and that) there will be a second turning away.

40.

(after

transgression will be seen pure people, but at the end of days

41. 42.

And

among

the

the holy hill he will destroy the images and he will break the idols.
armies. All these

On

names are pro-

text so as to differ

from and con-

bably cryptograms as the result of tradict the Samaritan contention. a peculiar permutation of letters. (38) This probably refers to the (34) This refers to the first 2nd return under Abdiel when a return under the priests who came large number returned from the

back from Babylon.

(35)

exile.

Referring to the same (39) Rebuilding of Sichem and of the temple on Mount period probably; See XII. 24. Jubilees XXIII. 28 ff. Agrees Garizim. with Sibyl. Or. III. S73ff. and (40) The author referring to the 657 f. A more materialistic view, time of a Jubilee being re-estabibid. V. 281 ff. V. XII. 24. lished by the second return of (36) Refers to Ezra who changed Abdiel after which again another the script. turning away will come to pass the words Jfiin ]^O (v. 41). (37) In (B, Pitron (42) It is very difficult to refer )have been corrupted A altered the to any definite period when such into \my fi^D.

and began rebuking, them saying "Ye have been rebellious with God and still more so [you will be] after my death. And thou whom I have brought (f. 4-b) out of Egypt, my strength and my song, let not my good actions for thee be
lost,

so that thou perishest after

my death

for

am

going

way of man, and my heart is frightened of that which I have seen concerning thee: I am now standing in the position of a prophet and I behold what will happen
the

unto thee and unto the generations after thee. Happy shalt thou be Israel if thou hearkenest unto me and what I now speak unto thee by my mouth and my tongue. And know that three times did the Lord say unto me "Come up to
I went up, and I came down with the Law and and at this time now my burden is being the Tablets with

me," and

taken off me, which I have inherited from the Father of all flesh; but ye shall not doubt my return; and now before my death I will bless you with a pious (beautiful) blessing founded upon the Name of the Lord thy God." And all the people were standing and kept in perfect order in front of him and he looked at them and blessed
;

them each tribe separately, and he began to command them saying: the commandments and statutes of God
ye shall keep, and ye shall not change it (p. 5 a) lest there should happen to come upon you the Fanuta, and destruction should seize you.

Then he turned towards Eleazar the priest the son of his brother who was standing at his right hand, and he said unto him "O my brother's son; O thou who art the "Khalif" of God O thou who art the heir to the high priesthood now thou hast been placed in this position where the Lord is thy possession; keep it fully." Then he turned from him to his brother's son Ithamar, and he said unto him "O thou
;
;

in

whose hands is the keeping of the watch of the Levites, and all the goodly vessels, keep thy priesthood and the holy vessels which are in thy hand and make thyself
worthy before the Judge of judges."

312

Chapter XII. [Oracle.]

1. prince will arise with a strong hand for ten [years], and the proud nation Nds (or Ami-

nds) will
2.

come

in his days. arise with

A prince will A

for five [years]

3.

and he will crowned prince will

strangers.

might from his people not be exalted.

arise, of evil repute: in

his days they (he) will be destroyed

through the

hand of

images on the Holy Mountain have that at the same time, the Samabeen destroyed or whether the text ritan writers seem fully convershould notbedifferently translated. sant with this oracle as shown in
(42) Concerning the cult of Zeus and temples and statues in on Mt. Garizim, see. A. B. Cook Zeus vol. II, 2. p. 888 ff.

In the AsumpIntroduction. tion of Moses (ed. Ferrar 1917)

Ch.
of
to

II.

there

is

list

Judah

and

Israel

of kings and the

action

XII. Ch.
(i) See Introduction, where the history of the Oracles has been dealt with fully from the oldest form found in the book of Daniel down to the latest of mediaeval oracles in connection with the

of the latter is similar that given in the following

oracle.

But this may either refer to

the one or they other, both being held in abhorrence by the Samaritans, with rare exceptions; for they considered them to be wicked

Sibyl of Tibur. Reference has also been made there between this
especially the final portion with the various Messianic traditions and
their
set

and idolaters. Josephus Antiq. X. 8. 4. 143 reckons 21 Kings from

David
tion of
to

Captivity.
II.

Assump-

of

Oracles

and

316, mentions 19 and 20 (?) kings of Israel and Judah up to the destruction of the

Moses

Samaritans, as "abominable nafactory interpretation of this oracle. tion," a metaphor probably for As the parallelism between the "Greeks" a cryptogram for p* (?) Asatir and the Sibyl of Tibur is so (3) Tiburtine 4: According to remarkable, I have limited my- Paris recension of Matthew where self to refer to it here almost "barbarian nations" are menexclusively. It may be mentioned tioned missing in Sackur.
1

relation to the Bileam saga and its further development. It is a hopeless task to identify these names with any historical personage. The Samaritans themselves have failed to find a satis-

Temple. The Samaritans themselves no longer understand the

meaning of ""^D. It could also mean: complete, or the whole of. Aminds, interpreted by the

313
lit upon the master Pinehas who was standing and he said unto him, "Thy zeal has been manifest when thou didst behold a man turning away from the way of truth and sinning, thou didst rise and smite him according to thy excellent habit." Then he turned his eyes which were not dimmed to the master Joshua son of Nun his servant and he said unto him: "Be strong and

His eye

at his left,

of good courage (f
into the land

b) for thou shalt bring this

community

which is the most perfect of all the lands, which the Lord has sworn to give as an inheritance to the seed of the root of the Meritorious Ones; and may the Lord who prospers those who pray unto him assist thee and
grant thee divine prosperity." After that with his mighty countenance he turned towards the house of the priesthood the sons of Levi, and

he said unto them: "Keep your priesthood and all the holy things which are in your hands ye are taking the portions
;

of God, and you eat them in those places where Israelites are found and this is the reward of your service unto you
;

after you ye shall not defile the holy that Belial should cause you to act treachso things
;

and unto your seed

erously through his treachery." Then he turned with his word to the heads of the tribes, and he said unto them:

"Beware

lest
;

ye turn away from the statutes which

have

established

so that there shall not be destroyed that which

has been built up by me through my holy teaching." And then he spoke to the judges to every one of them singly "Ye shall do no iniquity in judgment; and ye shall take no
bribery;

and judge righteously between every

man and

his neighbour."

And to the scribes he said: "Teach the community the laws and statutes and commandments with good care, as the righteous and the just has commanded, and each one
is

of you shall watch carefully upon his station (f. 6 a) And this the end of my presence with you, and ye shall not doubt
I will

that

return from

Mount Nebo unto

you."

Then he

prince will arise strong in truth: in his days the salvation of the community will be great.
4.
5.

A
A

crowned prince

will arise: in his

days the

yoke of iron
6.

will return.

prince will arise mighty in wealth: in his days the house of worship (?) will be built.
7.

prince will arise

will

who

will dwell in

Luzah

and Aminds

be in trouble.

8. prince will arise mighty in the knowledge of the truth the people will rejoice.
:

A A

9.

crowned prince

will arise:

he

will

walk

in

darkness: his days will be of trouble. 10. prince will arise mighty in wealth: rulers

days in secret. flee to the borders of Sichem.

will perish in his
11.

hundred

will

prince will arise [Gog] (he) will perish in in his days the people will turn back to sin grief: and they will forsake the covenant (or, they will turn

back and
12.

sin against the

covenant and be punished).

A prince will arise: tribulation and weariness

this.
(9) cf.
7.

will
(4)
(5)

be before
Tiburtine

Tibur

13.

To

this

many

parallels of

(i i)

The nation Gog is taken

as

wicked kings can be found. So typical for froward,

ibid: 13 or 22.
cruel.

wicked or

This passage may also be translated "the house of worship". cf. Tibur 3. (7) D13 >&$ according to the Samaritans is interpreted "Abominable nation being a deliberate
(6)

The word Gog is missing in Cod. B., but it inserts it in v. 13. cf. Tibur 18. In addition to the remarks concerning Gog, Introd. should like to add that Esther, the Greek Lucian ed. (ed. Lagarde)
instead

of

Agag

in

change for SI^By n. pr. meaning the Hebrew text there appears "generous nation" probably a Gogos, i. e. Gog. (12) Simple forms of Messianic cryptic form. Woes. More fully elaborated later (8)cf. Tibur n.

315
lifted

up

his voice

and spoke with a high

voice,

O "Gers-

hom and Eleazer my sons, unto you be the

lasting peace

blessing of ever-

from me."

him him and the his their and were tears faces, bedewing weeping was for he saw what would than theirs, happen unto greater

And

all

the people stood in front of

them through

their corruption.

he had finished speaking with them he, upon whom be the peace of the Lord, stood upon his feet and looked at them and repeated the greeting of Peace unto them. Then he hastened to go up toMountNebo to die there and our master the priest Eleazar supported him on the right hand, for the Lord had exalted him, and his son Pinehas supported him on the left side, and Ithamar and Joshua and the whole house of the priesthood walked with him weeping with a loud weeping. And when they reached the foot of Mount Nebo, then the heads of the tribes drew near together
;

And when

and kissed his hands, and the whole community of Israel were shouting "Peace unto him." And then Eleazar and Ithamar and Pinehas drew near and fell down to his feet and kissed his right hand and his left hand, [f 6 b] And after that his servant Joshua drew near and kissed his face and his right hand and his left hand; and then bowed down and knelt, and began to address him with "Peace" unto him.
.

"May peace by upon thee O thou who hast rent the heights Peace unto thee thou who didst tread upon the fire. Peace unto thee O thou who didst draw near unto the thick
.

cloud. Peace unto thee

O thou who was clothed with light. Peace unto thee O thou who didst receive the Law. Peace unto thee O thou to whom the covenant was handed.
Peace unto thee O thou whose hymns were so powerful. Peace unto the O thou to whom the Lord spake mouth to

mouth. Peace unto thee O thou who art the essence of the Meritorious of the World. Peace unto thee O thou whose glory was not hidden. Bitter unto me is the hour of thy
separation."

316

prince will arise at the end of wickedness : in his days desolation from the land of the mighty
13.

a mighty force
14.

will bring.

prince will arise bulation of the people.

15.

who

will increase the tri-

prince will arise through wickedness of sorcery :. the Temple of Sichem will be burnt by his

hand.
16. 17.

A prince will arise, Gog, after these. A prince will arise with tribulation:
days he will be wise.

the

land of the Hebrews he will lay waste.

1 8.

A prince will arise through modesty (prayer A prince will arise, the son

?)

in his
19.

of sin: in his days the false sanctuary will be established at the end because of his evil deeds it will be burned with fire

and brimstone.
on in general eschatology see (18) Tiburtine 23. Charles Eschatology and Weber (19) Ab Hasda in Tabab. f. 508 interprets Deut. XXXII. 22 as Eschatologie. Tibur 22. cf. Matthew follows: This verse refers to the (13) cf. Tibur 13. Paris. two places on which the rebellious (14) cf. Tibur 13. rely and seek them, and that is (15) cf. Tibur 17. Jerusalem, towards which the (16) -The appearance of Gog Jews are turning and made it here before the days of the Taheb, a place of worship. A fire will and the wars which will ensue, come out from before God leading up to the final victory of against this city and brimstone Israel, have been fully treated and salt of which it is said:
(Introduction).
(17)

The word ETHS does not land

occur in the Samaritan. It is probably a corruption from ttM"D, nor beareth, nor any grass tribulation. The groweth therein." And is evident i. e. violence, initial S must have been read from his earlier saying (Deut.

(Deut. 29. 23). "And thatthewhole thereof is brimstone and salt and. burning, that it is not sown

2 as in v. 21 in the word XXX. 22). "And shall consume = rPBVO and T has easily the earth and its increase." The been mistaken for 1. wording is absolutely identical
like

nk&JB

317

And when he finished

lifted

up phet rounding him, and he said unto them: "Remain in peace, and from this day on I shall have no further intercourse
with you."

his beautiful voice to those

these words, then the exalted prowho were sur-

And when
thy
life,

the people heard this

word then they

:

felt

sorely grieved, and they lifted up

their voices

and said "By

prince of the prophets, tarry with us an hour longer. By thy life, O thou Messenger of God, stay with us just for one short.while." And the Lord proproclaimed unto him saying "Hasten." (f. 7 a.) And the

thou

people never ceased weeping, and shouting aloud they "O thou glory of the prophets, tarry with us for one hour." And the angels of heaven shouted to him with loud
said

shouting "Quicken thy step O Moses and come according to the command of the word of the God of Gods;" and when the people realised this word which caused them so much pain, and they knew that he was going away from them, then they said with one mouth "Go in peace O prophet; go in peace O thou the of the house of Levi, go in peace O thou to whom the Lord God hath revealed everything that was hidden and open." And the prophet Moses, the son of Jochebed and Amram

went up to Mount Nebo, with great honour crowned with light, and all the angels came to meet him. And in the hour when he became separated from the people and he hastened to go up to the top of the mountain, then the whole congregation of Israel shouted with a great and bitter shout which went up to the heart of heaven from the earth. And the Messenger upon whom be the peace of the Lord went up slowly, slowly, and he looked back to those whom he had left behind and the tears were trickling down from his eyes for his people when he separated himself from them. And he grieved in his heart (saying). "How will they fare after me." (f.7b) He was like a loving woman who leaves her suckling child. And he blessed them with a

20. prince will arise, one who abolishes circumcision: in his days he will suck from the abun-

dance of the
21.

sea.
:

days the community of abomination (Aminds) will again be scattered in the land ofGb'alah while Israel does valiantly and the
in his

A prince will arise

hill will

top of the

be in glory, and faith established.

22. prince will arise from the section (portion) of the Lawgiver. From the West the messenger of peace (comes) to the gate of glory. The community
will rejoice; for

they will worship our Lord in peace.

23. A prince will arise who will spoil the [gentile]

nation and "will

will destroy the

come out of

(rule from)

Jacob and

remnant of the town."

24.

prince will arise

who

will write the

Law

in truth, the rod of miracles in his hand.

will

There

be light and no darkness.

in

with the Oracle. Tabyah el Doweik in his treatise on the second Kingdom adduces the same argument as the Vlth proof, but in a slightly different form and he does not mention distinctly the burn-

a different form the same outlook as given in the Prophecy above XI. 41 42. The word /TWB has no meaning. Probably a corruption from rPBVi

i. e. in his days, which occurs often ing of the Temple. But on the in this Oracle. Initial S was proother hand in Proof IV he inter- bably pronounced 1 like tt^llS in v. 17. prets the prophecy of Bileam, It is Numb. XXII. iyff. in a manner (22) Deuter: XXXIII. 21. which shows his dependence also noteworthy that both in the Asatir on the Asatir XII. 21. See also and in the Samaritan Targum, ed. Introduction concerning this por- Walton Hebrew words were retion of Bileam's prophecy. Sibyl tained untranslated. Briill gives a XII. 28 ff. In the P. T. it refers translation. (20) Literal phrase taken from to Moses who is to come back Hebrew text. Deut. XXXIII. 19, and lead the people in the time but the passage seems to be to come. Tibur 23. corrupt and the spelling is entirely (24) A full description of the Time of the Taheb and the signs of his ySBtt. phonetic e. g. nDt?3 (21) This verse seems to reflect advent in the poem of Abisha son

319
choice blessing, full of mysteries, rejoicing at the call of his Master and looking up to the top of Mount Nebo. There he beheld the rows of angels resting there, and the

community of the children of Israel were standing at he foot of the mountain and they lifted up their eyes to look at him and he likewise may peace be upon him did also look at them. Bitter was the hour in which the prophet was covered up by a thick cloud and was lifted up beyond the ken of the eye. And the angels rejoiced and were delighted. They came down from heaven with hymns and they praised and thanked God, lauding and magnifying Him with honour. And the Lord opened the light of his eyes and he beheld the four corners of the world and he praised the Lord of the world. Great was that hour in which Moses beheld the boundaries of the land, the inheritance of the people. And the Lord revealed unto him the ordinances of the day of requital and all that will happen [as described] in his mighty oration. He therefore did not fear death, which is the passing out of the soul from this world, and he lifted up his eyes (f. 8 a) and he beheld Mount Garizim Bethel Luzah. And he bowed down and prostrated himself on his face and he turned in his prostration towards it. And when he rose from the

When he Merciful and the Gracious he the One open praised One and he went into that cave and he turned his face towards Mount Sifra and he laid himself down to sleep
prostration, he beheld a cave with the door open.

saw

it

upon the ground. And the Lord let fall upon him a deep sleep and his holy spirit went out with the breath; and the angels of the Lord were ordered to take it up, as befitted his greatness and his countenance. And the
days of his life were-as is written in the holiest of teachings one hundred and twenty years. Of these he spent in
Egypt: twenty, in

and

all

of

passed, in

and forty in the wilderness, honour which cannot be surprayers and fasting and in goodly knowledge.
Midian
sixty,

them

in great

320
25.

May
God

the Lord hasten this:

it

and happy

is

he who
be our
26.

will see

and

will reach [that time] Blessed

forever, blessed be His

name

forever.

Twenty-six corresponding to twenty-six. Praised be He who knows the hidden and the
revealed,

Moses,

may He be exalted, Adam, Noah, Abraham, upon them may peace be everlasting.
511 5

of Pinehas (Cowley, pp.

19

with the Sibylline Oracles

III.

and Merx, DerTaheb ef. my review 282285, 367380, 573595, in "Studies and Texts" p. 638 ff. 702731, 740760, 767794. Concerning this rod and its See also above XL 35.
Messianic significance see above (25) In the colophon 26 is given note to Asatir III. 25. The as the final number: evidently vague allusions to the future time these lines must be counted as the of happiness and redemption agree last of the 26 stanzas.

321

And

at his death his eye

had not grown dim nor had

his

sap vanished. And as to our master Joshua his praise grew mighty and his throne became exalted, and he became filled with the spirit of wisdom ; for he who was the flower of all that
breathes,

of the

had placed his hand upon him; may the peace Lord be upon him.
this is

the end of all that we have found of the record of the death of the Messenger (f. 8 b) Moses, son of Amram. May the prayer and the peace be upon him

And

and upon

his forefathers.

Asatir.

21

LIST OF ABBREVIATIONS.
Albiruni: Ed. Sachau.

Adam, Venice 1 600. Anonym. Chron. Anonymi Chronologica, buhr, Bonn 1831. Anon. Poem: Samaritan MS.
Algazi: Toledot
:

ed. B.

G. Nie-

Aptowitzer: V. Aptowitzer, Kain und Abel, Wien-Leipzig

1922.

Armen. Adamschr. Die Apocryphen Gnostischen Adamschriften aus dem Armenischen, ubersetzt von E. Preu:

schen, GieBen 1900. Assumptio Mosis: ed. R. H. Charles, London 1897 (see also Charles, Apocrypha and Pseudepigrapha of the Old Testament, Oxford 1913, Vol. II. p. 4O7ff.; ed. E. Kautzsch, Die Apogryphen und Pseudepigraphen des A. T., Tubingen 1900, Vol. II. p. 31 iff.).

H. N. Bate, The Sibylline Oracles, Books London V, 1918. Beer: Abraham Beer, Das Leben Abrahams, Leipzig
Bate. Sib. Or.:
III

1859.

B. of Bee: E. A. Budge,

The Book of the Bee, Oxford

1886.

Charles, Eschatology: R. H. Charles, of the Doctrine of a Future Life.

Critical History

London

1899.

Chs. of Rabbi Eliezer:

The Chapters

of Rabbi Eliezer

(Pirke de Rabbi Eliezer); ed. pr. Constantinople 1514.

Trsld.

by G. Friedlander, London 1916.

:

Chron. Pasch.

Chronicon Paschale ed. B. G. Niebuhr,

Bonn

1832.

323
Cowley, Liturgy: A. E. Cowley, The Samaritan Liturgy,

Oxford 1909.
F. Delitzsch:
*

Die Geschichte der Jiid. Poesie, Leipzig 1836.

I.

Eisenstein

Ozar:

D.

Eisenstein,

Ozar Midrashim,

New York
Eisler,

1915.

Eisler, Orphisch-Dyonistische Mysteriengedanken in der Christlichen Antike. Berlin-

Orpheus: R.

Leipzig 1925.

Enoch: The Book of Enoch

1912.

ed.

R. H. Charles, Oxford

Ethiop.

Adam: The
trsld.

and

by

I.

Ethiopic Book of Adam and C. Malan, London 1882.

Eve

ed.

Codex Pseudepigraphus Veteris Testament! A. Fabricius, Hamburg and Leipzig 1713. Frankel, Einfluss Z. Frankel, "Dber den Einfluss der palasFabricius:
ed. J.
:

tinischen

Exegese auf die alexandrinische HermeJ.

neutik. Leipzig 1851. Freudenthal, Hell. Stud.: Studien, Breslau 1874.

Freudenthal, Hellenistische

Gaster Exempla:

M.

Gaster,

The Exempla

of the Rabbis, London-Leip-

zig 1924.

Chronicles of Jerabmeel, London 1899. Studies and Texts, London 1925. Gedalyah Shalshelet: Gedalyah Aben Yahyah, Shalshelet

The

Hakkabbalah, Ed. Pr. Venice 1587. Geiger Mohammed A. Geiger, Was hat
:

Mohammed
1833.

aus

dem Judentum aufgenommen? Bonn

Geiger, Urschrift
1857.

und Uebersetzungen der Bibel Breslau

Ginzburg Legends L. Ginzburg, The Legends of the

Jews.
Philadelphia i9O9ff.
21*

324
Beitr. M. Griinbaum, Neue Beitrage zur Semitischen Sagenkunde, Leiden 1893. Gruppe, Griech. Myth.: O. Gruppe, Griechische Mytho-

Griinbaum, Neue

logie,

Munich
:

1906.

Hastings Encycl. Hasting's Encyclopedia of Religion and

Ethics.

Jerarimeel vide Gaster.

Jew. Enc.
Jellinek:

Jewish Encyclopedia. J.R.A.S.: Journal of the Royal Asiatic Society.

:

A.

Jellinek,

Beth Hamidrash, Leipzig 1855.

Jubilees: The Book of Jubilees, ed. R. A. Charles, London 1902;

ed. G.

A. Ross, London 1917.

Kampers, Kaiseridee: F. Kampers, Die Deutsche Kaiser-

und Sage, Munich 1896. Kampers, Werdegang: F. Kampers, Vom Werdegang der
idee in Prophetic

Abendlandischen Kaisermystik, Berlin 1924. Kebra: Kebra Nagast transld. by C. Bezold, Munich 1905. [Budge, Queen of Sheba is the English Translation.]
Langlois: V. Langlpis, Collection des Historiens de 1'Armenie. Paris 1867.

MS. Biblical Questions and Answers. Mechilta, ed. pr. Constantinople 1515,
Malif: Samaritan
ed.

Friedmann, Vienna 1870.

:

Merx, Taheb A. Merx, Der Messias oder der Ta'eb der

Samaritaner.

GieBen 1909.
to Genesis, Samaritan

Meshalma: Commentary
Methodius vide Sackur

MS.

Sibyll. Texte.

Pauly-Wissowa. Enc. Klass. Alt: Pauly-Wissowa-(Kroll) Real-Encyclopadie der Klassischen Altertumswissenschaft, Stuttgart i894ff. Pesikta: Pesikta de Rabbi Kahana, ed Buber,

Lyck

1868.

325

Pesikta Rab: Pesikta Rabbati,

ed. pr. ed. M.

Prague 1656, Friedmann, Vienna 1880.

trsld.

Pseudo-Philo: The Biblical Antiquities of Philo M. R. James, London 1917.

by

Sackur

Sibyl. Texte: E. Sackur, Sibyllinische

Texte und

Forschungen, Halle a/S. 1898. Samaritan Ar. Book of Joshua, ed. Jpynboll, and different
recension Sam.

MSS.

Schatzhohle: Carl Bezold, Die Schatzhohle, Leipzig 1883. (Cave of Treasures.)

Schiirer: Schurer, Geschichte des Jiidischen Volkes zur

Zeit Jesu III.

Seder Hadoroth: Seder Hadoroth by Yehiel Heilprin, ed. pr., Carlsruhe 1769. Last edition by Naftali b. Abraham, Warsaw 1878. Seder Olam. ed. pr. Mantua 1514. ed. B. Rathner, Wilna 1894. ed. A. Marx (Chs. I X), Berliner Dissertation 1903.
Sib. Or.: Sibylline Oracles, various editions.

Tolidah: Chronique Samaritaine, ed A. Neubauer, Paris

J873.

Urim ve Tumim. by Abraham

1700.

b.

Abraham, Dyhernfurth

Vita

Adae

in Charles, Pseudepigrapha.

A. Kautzsch, Pseudoepigraphenj

Weber, Eschatologie
P-

in F.

Weber, Jiidische Theologie,

332 #

Yashar: Sefer Hayashar ed. pr. Venice 1625. English translation by Donalson,

New York

1840.

INDEX.
(Note.) Figures not preceded by a letter refer to the pages of the Introduction. Figures separated from these by a dash and preceded by the letters A, N, or P refer to the translation of the Asatir, the Notes and the Pitron respectively. These references are by Chapter and Verse, Roman figures being used to indicate the Chapters and Arabic figures for the Verse. References have been given to the Notes and Pitron when these give matter not found in the text and not merely comments on the latter. References preceded are to the Translation of the Death of Moses and give the page. by

Aaron: Death

page

A IX

39

Stones of breast-plate P II 7 Ab Hasda, author of Tabah, borrowings from Asatir 58, 135 Ab Hasda, Samaritan High Priest, copies of Asatir made by 163, 173 Abdalla ben Shalma, date and dependence on Asatir 73, 139 Abimelech, theft of Sarah 34, 69

Abarim, Mount from which Moses see Holy Land Abisha, Samaritan poet, dependence on Asatir Abisha, Samaritan priest, aid to author 163, 164,

XI 4
139 177

174,

176,

(footnote)

Abraham:
Angels' message to Asatir version of story
Assyrians, fight against Astrology, supposed knowledge Astronomy taught by, see Calendar below. Babel story connection Birth: Omission in Josephus

P VI
24, 33
31,

34,

68

27 70

70
34
35, 41

28, 39, 41

66
22
23, 25

Titan and Chronos legends, parallels Various versions Calendar taught to Egyptians and others
Chronological discrepancies in story Circumcision accepted

31, 34

Dwellings
in

VI

8,

12

A A
A VI

Egypt variants of story

32

35, 37, 40,

69

in Elijah de Vidas' version

27 35 38 VII 26 VII 2 10 26, VII 2 26 27

24

Escape from fire Eusebius version of story First prayer and proclamation of faith

27,

69

A V
VI

27 39

2023

328
page

Abraham

Genizah version
Idols destroyed

by

23,

34

25

VI

Josephus account Melchizedek's gifts refused in Meshalma's writings at Mt. Garizim in Phoenicia Pirke de Rabbi Eliezer, version of story

33

35, 66, 68

VII 19

70 20
37

VI 9
41 27

18, 28,

and

Philistines

34,

in Pseudo-Eupolemos' works Revelation to

18
others

19,

27

28, 32

35, 37

VI
8

8,

VII 22

War

with Kedar

Laomer and

69 39 23
7

VII

21

P VI

Zeus, identification with

26
139 145 163, 164
13, 15 II 9

Abraham ben Jacob, see Ibrahim ben Jacob. Abraham Kabasi, borrowings from Asatir Abraham Sakuto, writer on chronology Abraham, son of Pinehas, copy of Asatir made by Abul Hassan, author- of Tabah see Ab Hasda. Abydenos, history of Tower of Babel Adah, built by Lamech
Adah, descendant of Canaan

A A
A
I

VIII 7

Adam: Age
Astronomy and the Calendar
instituted

146

24, III I

by 35
36

36, 65, 85, 108,

Book

of Signs, source of his Death and burial

wisdom 35

I 22 137, 141 II 7, 12, 37 III I 4

Dwellings Flood foretold

in

19, 21, 23, II

1 1

Garden eight days Hebel beloved by and Mt. Garizim

5
6,

A
A
113

II 17
I I

25
15

in Pseudepigraphic literature

123 115
II 12
I

Rebukes sons of Kain Separation from Eve for century

Teaches descendants in Book of Truth

A
A
II 7, 12, 25

26
148

31 37
III 14

Adar Shgg, dwelling

Afrikia see Phrygia.

of

Noah

Adrms, place of worship of

Adam

148

Agag see Gog.

Ahidan
:

Builds Sion Chief of Kainites Children of

Idolatry set

A
100
101

III 13, 19 II 35

A A III
20

18

up by

III 14

16,

30

Taught by

Adam
by

Towns

built

II 31

III 19

329
page

A VIII 7 Aholibamah, descendant of Canaan Akiba, Rabbi, new versions of Palestinian Targum and Pentateuch 82 Akushim see Gezurah. Al Doweik see Ghazal al Doweik. A I 3 Al'alah, twin sister of Kain and Rebel's wife Albasra see Skips. Alexander, treatment of name Kamarine 30 Alexander Polybistor see Polyhistor. Algezirah see Great Kutah. A XI 34 Alinis, promise of land to P II Al'ns, site of Rechobot Alrif see Rifon.
"

Altar, first, erection and restoration Amalek, defeat by Israel

A A A
VIII 25

I 6, 7,

VI 27
33
21
7,

A IX
XII,
i,

Aminds, "proud nation" of Oracle Amr see Hobah. Amram, father of Moses: Plti's prophecy 73 74, 140
children Amraphel, king of Shinear: Identification with Nimrod

29,

P VIII

31

Saves

Hebrew

VIII 38
29

Abraham 'Anah, built by Lamech 'Aniram, covenant with Abraham

against
Antichrist legend:
in Apocalyptic writings

War

28

29

VII

I,

A II A VII
51
52,

4
9 9

60
128

Development from Bileam legends

in

96, 104

Mandean teaching

Tibur Antokia see Hanohiah.

in Sibyl of

47

Apocalypse

literature,

meaning

See

also Oracular writtings.

Apocalypse of Daniel, see Daniel. Apocalypse of Moses: Asatir, comparison Ascription to Moses, reason Character and contents

115

6
115 4, 83 82, 83 153, 165
5,

Apocryphal literature, meaning and origin Aquilas, Greek translation of Pentateuch

Arabic, use in Asatir Arad, King of, wars with Israel

150

A
A
IV

IX 40
14,

Aram: Land received from Shem

of Bileam Aramaic, Jewish pronunciation Ararat, Mt. in Asatir and Josephus
Arfat, dwelling of

War with giants Aram Naharaim, dwelling

Kain

X
I

30 30
8

175

68

17

330
page
Argarizin, meaning

19

Ark: Accounts compared Made by Noah

Armilos
:

67

A
93,

IV

Identity with Bileam Occurence of name in various works

94 94

96
95

Arpachsad: Dwellings
Identification with Saturn

A
Nimrod
II,

IV

14, 31

Persecution by

24

25

A V
40,
63, 71

25 16

Artapanos

and

Asatir, divergence

42
72
38

Date and nature of work and Josephus, relationship Asatir Moshe: Anachronisms in legend of Nimrod
Anti-Jewish bias Antiquity

40, 72

42, 128, 133 60 61

Arabic glosses on names Arabic paraphrase:

Characteristics

150
57

151,

165

58, 168

Date
Manuscripts and copies existing Apocryphal literature, relationship to Authorship
4,

170 170 168

5

43 7 Characteristics I, 39, 80, 84, 140 PXI20 147 Chronology, characteristics and objects 122, 141 i Contents 159, 121 3, n, 158 Date of composition 160 9, 39, 79, 80, 109, 153, 158 8 Discovery 166 168 Editing, method employed 145 Eschatology Geographical names: Forms used 150 153 Identification difficulty 147 "He learned" characteristic phrase 144 and Josephus, parallels 61 79, 122 and Joshua, Arabic Samaritan version, correspondences 37, 77,
136, 171

42

Language 150, 151, 156 and Mandaean writings, comparison Manuscripts and copies, description and Mosaic prophecy, place
Oracle:

158, 160

161, 165 127 134 163 166 87 5, 86

and Bileams prophecy, connection

Contents
Daniel's visions, comparison

90 42 50

331
page
Asatir Moshe (contd.): Oracle: List of kings

Omission from Arabic paraphrase

Origin and antiquity
Poetic form and Palestinian Targum Period covered by
parallels
80,

45 57
57 58

46
58 58 59

84

90
5

Personal names, treatment Prophecy, contents and characteristics See also Oracle above.

154 156 42, 46 47

8
9,

and Pseudepigraphic literature, relationship and Pseudo-Eupolemos, relationship

Punctuation in Samaritan literature, references Samaritan view and Sibyl of Tibur:
Parallel passages Relationship

105, 120

5,

17 42 163 165 137, 140 8 3, 6

53

42
32, 45

57 61

and

Sibylline oracles: Parallel passages

Relationship Sources in Midrash

Title,

19
origin

46 42 98
3
5

meaning and

Translation difficulties
Transliteration

167
119, 121

168

Unique features and Universal legends, connections traced

Asbolus see Chus. Ascensio Jesaiae, use of Ashur:

99

174 124 105

name
to

Beliar in

96

Book of Wars given Land allotted to

A A
IV

IV

15

14, 27

War with race of Joktan Assumption of Moses: Character and contents and Hebrew legends, comparison Prophetic character, comparison with Asatir and Samaritan Chronicle, comparison Astrology: Abraham's supposed knowledge Astronomy:
Abraham as first teacher Book given by Noah to Elam
Origin

VIII 9
5,

116

78
43, 87

180

34

35, 40, 41

31,

34

35
15

IV

Samaritan system See also Calendar.

Asur, birth
'Atirt,

37 37

name

of Pharaoh

A A

III 18

IX

19

332
page
'Atrot Shafim, built

by

Kenan

A A

II

'Azrz see Eli.

Baalhanan, king of

Edom

VIII 10
27,

Bab

Abwab, town of Corner and Magog Babel, Tower of:

el

A A
IV 32

IV

29
5

Asatir version

20

21

V
12,

and

Giants, stories linked

in Sibylline Variants in different writers

by Sibyl Oracle, compared with other versions

12
15,

13 13
19, 21

17

16 22
I
I

See also Nimrod. 148 Badan, dwelling of Adam Balak, sends for Bileam to curse Israel
Barah, built by Lamech Bel see Belus. Bela, son of Joktan, king of Edom Beliar, evil spitit identified with Bileam
Belus: Builder of tower
Identification with persons

19, III

A X
P

23 3

II

VIII 8 96 97
41

of

Nimrod and Abraham legends

15,

Two

persons so

named

33,

38

38
121

VI 2
24
14
141

Bene Elohim, interpretation of name Berosian Sibyl, version of Titan legend

Berosus:

17,

Babel legend in works of Compiler of list of kings

Bet Ad, dwelling of Hadad Beth Maktash see Jerusalem.
Bible:
-

A
61

VIII

11

and

Asatir, relationship

62, 161

Chronological system evolved from Literature of, debt to Josephus Samaritan recension, evidence of Asatir on date Ultimate source of legends

141
61, 71, 105

161
14,

19 18

Bileam Advice to Balak to tempt in Al Doweik's work

:

Israel
.

A X
85, 88, 122,

in Asatir in Bible, references Blesses Israel

59,

7677,

130132
P P X AX
154
10

AX

137

Ass frightened by Angel

8 88
18

Capture by Israelites Demon worship attributed to Genealogy

Gods

of,

names

A X A X 6 17
i

47 49 130 132

Identification withLaban, Armilos andothersSs, 88, 93, 94, 96, 97, 99

333
page

Ass frightened by Angel

in Josephus

76
88, 94, 95, 98 77, 88

Messianic development of story

in Palestinian Targum Prophecy of, influence on Asatir Oracle

77 99 89 59

Source of Antichrist story

Bispara see Sifra. Book of Astronomy:

96

Given by Noah to Elam

History of Book of Creation, learnt by Noah Book of Enoch, see Enoch, Book of. Book of Generations of Adam see Book of Wars.

A IV 15 N III 25 A III 9

Book of Signs: Adam's wisdom derived from

Authorship Given to Arpachshad
Parallel in Josephus

34, 36, 37, 65

37

IV

15

Prophecy of destruction of Nimrod

Taught by

Adam

to his sons

A A
VI

24

N V
VII
I

65 16
5

II 7, 12, 35
4,

Wizards using

18,

Book of Truth, taught by Adam to Lamech Book of Wars, given to Ashur Book of Wonders, ace: of death of Moses
Bousset: on Antichrist on Worship of Elements

II 25

21,

IV

15

78
96, 97

Brandt, W., work on Mandaean literature Brktrs, dwelling of Arpachshad

A
A

131 125 IV 31

Calah Rehoboth
Calendar:

Ir,

built

by sons of Shem

IV

35

in Asatir, comparison with Bk. of Festivals and fasts, how fixed

Enoch
36, 65, 85, 108, 137,

108
142, 143

Institution by Adam in Pirke de Rabbi Eliezer

35

141

117

Reformation, evidence in Book of Jubilees Samaritan view, controversy with Jews 31 (footnote), 35 37, 31, 34 Taught by Abraham to Egyptians etc. See also Chronology. Cave of Treasures:

no
in
35

and

Asatir, comparison

113

114
21

Contents, comparison with Methodius Chain of High Priests:

Compiled to discredit Jewish claims on Noah, agreement with Josephus Chain of Tradition see Gedalyah aben Yahia.

145 68

334
Chaldaean Sibyl, ascription to, of Sibylline Oracles Chanoch, see Enoch. Charassan the Black see Great Kutah.
Chosroe, claims to worship
page 12

100

101

Chronica Maiora see Matthew of Paris. Chronicles of Jerahmeel see Jerahmeel.

Chronicles of Moses, parallelism with Josephus
71

Chronology:
in Asatir, peculiar features

Days of week given

in dates

122, 141
I 25,

147
15, 16

IV

12,

25, 27, 29,

IX

8, 21, 24,

2537,

VII 14
50,

15, 22,

XI,

Eras in use among Jews and Samaritans First ten generations, table by Geiger Noah's calculations Rival Samaritans and Jewish compilations See also Calendar.
Chronos:

in, 143

146147
IV
19

22
145

144

and Abraham, connection of legends

Indentification with persons of

23, 25

Hebrew and Babylonian legends

33 24 33 VII 26, 27
19, 3i, 15,

in Sibylline Oracles, connection with Babel Chus, progenitor of Ethiopians

22

Circumcision instituted
of last king on Cryptograms, use in Asatir

Constans,

name

list

of Sibyl of Tibur

55

124

Damascus,

built

by Seth

II 3

Daniel literature:

Apocalypse of Daniel, character and contents Book of Daniel, comparison with Asatir Seventh Vision of Daniel, Armenian version Dates see Chronology. Day of Punishment and Reward, in Asatir Demetrius, book on Biblical chronology Divine Institutes see Lactantius.
Division of earth

51
50,

56
51

145

146

122, 141

A
al

IV

13

26, 37

Doweik see Ghazal

Doweik.

Dumh

see Tbris.

Ebal, Mt. burial place of Enoch Edom, identification with Esau and Edom, kings of, names in Asatir

A
Rome
155

II

39 92

II
93,

A VIII
34

39 97
11

10

Egypt:

Debt
First

to Jews kingdom, origin of legend

35,

40
19
15

New

dynasty

71

VIII 14
13
14,

Rise, in Sibylline oracles

12,

19

335
page

Elam:

Book of Astronomy given to Land given to by Shem Eleazar, priest, at death of Moses
Elements, origin of worship Eli, schism of Elifas, fight with children of Ishmael

IV
14,

M
47

27 305, 311, 315

131

15

IV

N XI A

21

23
5

VIII
26

on Nimrod-Abraham legend Elon Moreh, dwelling of Abraham and Lot

Elijah de Vidas,

27 VI 8

Ennius, use of Titan story

23
147. II 31

Enoch:

Age
Astronomy
Birth
first

taught by

Learning of Book of Signs

A A
68, 145

33, 37 II 6

II 7

Death and burial

Piety

A A

II 32 II 13

40
14
II I

Town

built

by

Translation, view of

Meshalma

N
87, 107

II

32
109

Enoch, Book

of:

and Asatir, comparison Date Symbolism

Enos,

107, 159
.

45, 50

Mandaean name
birth

for Messias

128

Enosh:

Age and

at Burial of

Enoch

II 2, 27 II 34
12,

Era of Entry of Children of

Israel see Calendar: Eras. Erythraean Sibyl, authorship of Sibylline Oracles ascribed to

23

Esau

Associated with Ishmael

Substitution for Seif in Samaritan writings Eschatology in Samaritan writings Eshkol, covenant with Abraham Essenes, rise of

VIII 6
92, 97

145

146
127
14 23

VII 9

Euhemeros

Sibylline Oracles used by Titan legend, version Eupolemos see Pseudo-Eupolemos. Eusebius:

Collection of legends Knowledge of Sibylline Oracles

13,

39
12

Eve:
Sojourn in Garden
Visit to

Kain

A
King

25
101

1617

Exempla

(Caster) evidence on legend of Universal

100

Eyul Mth see Machpelah.

336
page
Ezekiel
:

Source of Ezra:

David represented as expected Messiah Gog and Magog story

Charges against in Asatir
Influenced by Daniel

103

92 47

P XI

21, 24, 36

50

Fanuta: Duration foretold by Moses Origin of belief Fanyah, scattering foretold

.

XI 20
XI
144 33 103
2 10 18

Fate-willed child legend, in Asatir etc.

101

Flood:

accounts, difference 67 Flores Historiarum, see Sibyl of Tibur: in European Literature. Forikh, see Bet 'Ad.

Announced to Noah Duration and dates Foretold, by Adam Josephus' and Samaritan

A IV
144,

9 II 17

IV

Frankel: on Messianic idea in Septuagint

on Palestinian Targum
Freudenthal
:

91 81
71
17

on Artapanos, date on Anonymous story of Abraham Pseudo-Eupolemos distinguished from Eupolemos

72 41 18

Gabala, connection with Messianic idea 92 93 Gamaliel, Rabbi, prophecy on destruction of Gabala 93 (footnote) Garizim, Mount: A VI 9 Abraham goes up to Defilement 158 305

M
A

First altar erected

Holy Mountain of Samaritans Identified with Luzah Meridian used by Samaritans

123

124 XI 39 37

Name

in Asatir Restoration foretold

66

A XI
123

39, 42,

XII 7

Seen from Nebo by Moses Gate of Heaven, name given to Mt. Garizim Gedalyah aben Yahia, writer on chronology
Geiger: Chronological table of
first

1-24

A
146

II

40
145

ten generations

147
15

on Palestinian Targum
Genealogies, fictitious, purpose Genesis, story of giants

81, 82

154

155

VIII
16

17

Genizah fragments in British Museum, contents

25, 27, 53

Genza of the Mandaeans:

Characteristics

126
125

Publication

337
page

Geographical names: in Asatir Modernisation in ancient authors, stages Gezurah, dwelling of Pharaoh

66,

147152
149

A
58,

VIII

Doweik: Asatir first mentioned by Borrowings from Asatir on Prophecy of Bileam on Second Kingdom Giants, in Babel and Nimrod legends
Ghazal
al

136

137 137

90
13,

16

137 17, 41

Gibeon, see Rifat. Gibor, meaning

Gibtai,

1617

see

Gitt.

Gifna, dwelling of Javan Gifna, symbolical use of name in Asatir Gifna, wife of Asur, establishes idolatry
Gitt:

VIII 16
154 30
14 10
12

III 20

Death
of Seven Nations War with Nimrod Gnosis, see Mandaeans: Doctrine.

Head

AV A V AV

God:
Mystical

Name
Gog:

in

name in Asatir and Moses books Mandaean writings

90
identified with

138 129

in Asatir

92

XII n,

16

Greek Empire

in Palestinian Targum Corner, receives land from Japhet Gomorrah, destruction

97 86

IV 17, P VII

29 28

Gots, see Pharaoh (of Moses). Great Kutah, dwelling of Ld and Aram IV 30 Greek language, excluded as language of sources of Jewish apocrypha 156

Greek

literature:

Jewish rivalry Parallels to Jewish

141
stories of Genesis

33

Hadad, king of Edom Haggada, ref. to Laban (Bileam)

VII

u
95 29

Haig, counterpart of Abraham in Armenian legends Hakadosh, changes of meaning in Asatir and Mandaean writings 130, 133

Ham:
Identification with Titan

and Belus

16,

Kingdom of, end Marries Skh

Portion of earth alloted to
Asatir.

A A

38

VI

I,

VII 7

IV 6

IV, 13, 14, 17 22

338
page

Haman, genealogy
Hanohiah:
Built

154

by Enoch
152 102

Dwelling of Kain and his sons

A II A III

9
28 28

Haran: Death of
Idol worshipper Haran, dwelling of Abraham and Jacob Haran, dwelling of Abraham and Jacob Hayya, see Voice of the Living. Hazin, "holy God" of Bileam

A V N V

A VII 2. VIII I2mmm A VII 2, VIII 12 P VI 8

AX A A I 16 A I 6 A
I

17

Hebel:

Marriage to Makeda

Murder
Sacrifice

3 20
II

Twin sister Hebrew Sibyl, ascription

to,

of Sibylline oracles

3 12
17

Hebrews, land to be laid waste Hebron:

Dwelling of Ahidan Identification with Eyul
Hellenistic literature:

XII

A
Mth
.

II 35

148
9
162
'

and Asatir, relationship Debt to Midrash

in Palestine, date

42
163

39
1

Hermes-Thoth, identification with Moses Herod the Edomite, death of, in Bk. of Jubilees Hiram, claim to worship Hobah, place of Abraham's meeting with kings Hohmata, see Sifra. Holy Mountain, various identifications See also Mt. Garizim. Horeb, Moses at Husham, king of Edom
Ibrahim ben Jacob, borrowings from Asatir
'Irad, birth

72 10
1

101

A
A
A

VII

123

124

IX 20 VIII 10

A A

140
II 8

Isaac, son of
Isaac, son of

Abraham Amram, assistance

VII 29
174
5

in transliterating Asatir

Ishmael

Contest with Children of Esau

VIII

Dwelling according to Josephus Succeeds Abraham Ishmael Rumihi, borrowings from Asatir Israelites, escape from Egypt
dwelling of Noah Ithamar, priest, at death of Moses Itanu, son of Ahidan and Gifna
'Ith,

70
VIII
I

74, 139

A IX A IV

30
12

305, 306, 311, 315 28 III 27

339
page

and dwelling Jacob, son of Isaac, age Asatir Jacob, Samaritan High Priest, copies
Jacob ha-Rabban: and Asatir, correspondence Date

Jabal,

Mahalalel Ja'azer, built by town built by

A II 5 A II 23
VIII 12
18 168

137 137

among pseudepigraphic writers M. R., translation of Pseudo-Philo James,

Place
Japhet:

119 112

Land given to Marries Mkisth

in

A IV
parallel stories

13,

14,

17,

37
25

IV 6
16,

Nimrod legend and

Jared:

Age
at Burial of

147,

Enoch

A A

II

30

II 34.

Javan: Ancestor of Pharaoh

VIII 15

Land given by Japhet

Jerahmeel, Chronicle of:
Characteristics

IV, 17

71, 117
literature

119

Jerusalem:

Abuse in Samaritan Built by Ahidan Rock established by

A
witchcraft of

128, 154. III 13

Na'amah

II

24
33
172

Jesus: Asatir prophecy applied to Birth, stories in Samaritan writings Hayyah, use of word

P XI

27,

129
132

Mandaean view
Jethro, flock kept

133

by Moses
140,

A
A IX

IX 20
12
13

Jobab, ancestry Jochebed, mother of Moses John the Baptist, Book of

Joktan: Dwelling of children of Wars with Ashur
Jonathan, Targum Joseph in Egypt
of,

P VIII 9
125,

130
13

66

A V

A A
61

VIII 9

evidence on Bileam

94 VIII 13
64,
79,

Josephus, Antiquities: Anti-Samaritan bias

and

Asatir, parallels

67 122 79 69

Character and aim of work

Hellenistic literature neglected

61

64,

63,

and Joshua, Samaritan book

of, relationship

66

67, 77

22*

340
page

Josephus, Antiquities: Legendary matter in history, sources on Passover Place in Biblical literature

64

65

76
105

Joshua: Consecrated by Moses

XI

Death of Moses Judgment on Bileam

at

313, 320 305, 307, 315

AX

47,

49

Joshua, Samaritan Book of:

and Asatir, relationship Date and Josephus, relationship

37, 77, 136, 171

171

66
etc.

67, 77

Hebrew

version, genuineness

on Moses, correspondence with Markah

Jskr, burial place of Jubal, town built by
Jubilees,

Enoch

136 (footnote) 179 II 38 II 22

'

A A

Book

of:

and

Asatir, comparison

no

112, 142

Character and contents

no
142 148 no 112, 159 P XI 25, 26
25

Chronology
Geographical names in Origin and date Judah, apostacy under Solomon

Kabelhaber companion of Mohammed Kadosh, destroyed by Kedar Laomer Kain:

Dwellings

VII

A
Adam

I 2,

17, II 2

Four years absence from Killed by Lamech Murder of Hebel

Sacrifice

A I A II 9, A I 18 A I 8
P
II 8,

14 21

20
13 12
I

Sons

of, evil

deeds

Twin

sister

Visited

by Eve

Kamarina, birthplace of Abraham Karaites, genealogy of exiliarchs compiled by Kenan:

Birth and age at Burial of Enoch

3 17 18, 28, 30 31 155

15

146

II 2

Dwelling Kenaz, built by Jabal Kedar Laomer, wars against Abraham's kindred
Kings,
lists of:

A II 34 A II 4 A II 23
VI
5
7,

3,

28

VII
1

4
in Asatir Oracle

A
45

XII
46,

24
52

Examples
Purpose

49

60, 141

341
page

Kings paying tribute to Amraphel

Kinnereth

P VII

Kittim, ancestors of Pharaoh Kadosh, see Hakadosh. Kohn, S., work on language of Samaritan Targum Kol Hayyah, see voice of the Living. Koran, version of Abraham's story Kosbi, killed by Pinehas P XI 24 A XI 24 Krtm, cryptogram for Saul Kush, confusion with Nimrod

A VII A VIII,

13,
15,

XI, 11 IX, 19 150

A X 32 N XI

26, 66

35

Land given to by Kushta, meaning

Ham

19,

24 22
17

IV

130

Kutheans, see Samaritans.

Laban, identified with Bileam

Lactantius, acquaintance with Sibylline writings

85, 95
12,

23

Lamech:

Age
Ancestry

147

A A

II 25

Images made by Murder of Kain

II

n
A

Noah brought to Adam by Towns built by

Law: Book written by God placed Copy made by Moses
in

A A II
II 9

II 8, 25 P II 31 II 9

19 10

Ark

A XI

3,

15

M M
II

Lefehand, name of Lamech's image Lehaburatim, name of Lamech's image Lehadim, chief of seven Nations Leitner, Dr., translation of Arabic Asatir
Leo, Emperor, oracle
Levi:

A A A V

305 303

II II

10

170

49
313 29 125, 127, 128 109 103 104

Blessing of Moses

Prophecied as ancester of Moses

Lidzbarski, work on Mandaean literature Logos Ebraikos, embodied in Book of Enoch Lost hero legend, general account

VIII 25

Lot: in

Canaan

VII

P VI
8, 13

Capture by Amraphel Leaves Egypt with Abraham

in

A A

VII

Sodom

VII 3

20 A VI 26 P VII 28

Ld, land received from Shem Luzah, see Garizim, Mt.

IV

14,

30

Machpelah, burial place of Patriarchs, description 123

A III 3
IV

7,

38

342
page

Mahalalel:

Age
Birth at Burial of Enoch Mahlat, sone of associated with Ishmael Maimonides, references in Arabic Asatir Makeda, twin sister of Hebel and wife of Kain Maktash, Samaritan name for the Temple
Malif:

146

A II 29 A II 4 A II 34 A VIII 6

170
II 3

154

from Asatir Destruction of Tower of Babel described Mamre, covenant with Abraham Manda-de Haya, see Mandaeans: Doctrine.
Characteristics, borrowings

140
21

VII 9

Mandaeans:
Anti-Jewish teaching Doctrines
128,
affinity with

133

126, 129

Language and terminology,

Literature:

Samaritan 126, 128

130

Comparison with Asatir History of publication and bibliography

Manichaeans, similar in beliefs to Mandaeans Manetho, author of list of kings

Mar Apas
.

Katina, versions of the Genesis stories

.

Marah, waters sweetened by Moses Markah: Borrowings from Asatir on Passover Poem on death of Moses on Sons of Moses Matthew of Paris, influenced by Sibyl of Tibur
.

127 134 125 (footnote) 125, 127 141 14 15, 29 IX 32

78, 135

P IX
78, 178

31 179 VIII 39
48,

48, 54 (footnote)

of Westminster, influenced by children of Nebaot Mehetabel, wife of Hadad

Matthew
Mecca,

by Sibyl of Tibur

built

tithe to Abraham Mertis, wizard, flight to Midian

Mehuyael, birth Melchizedek, offer of

Meseda (Rabta)

built

by Jubal

Mesha, dwelling of sons of Joktan Meshalma: Names, treatment by

A VIII 3 A VIII II A II 8 A VII 19 AX I A II 22 A V 13

149 67 140 67 21, 27, 37

'

Rejection of legends of Terah's idolatry Asatir, early mention by Flood, commentary of

Versions of Genesis stories

Messiah:

Moses descendants to produce Twenty-sixth from Fanuta

P VIII 39 P XII 26

343
page

Messianic idea: in Asatir in Ezekiel and Lost Hero Legend, connection

in Palestinian Targum in Ghazal al Doweik in Bileam prophecies Oldest sources
in Vision of Daniel Mestraim: Ancestor of Egyptians Land given to Methodius of Patara, Revelations:

88

144 103 103 92 137 92, 94, 95, 98, 99 87 88, 90, 93
87, 92,

51

52

33

IV

18

and Cave of Treasures, comparison

Characteristics

21

influenced by Sibyl of Tibur .Metushelah:

114 48
147

Age
Birth at Burial of

Enoch

A A

II 15 II 34

Midian:
Dwelling of Moses of Children of Israel against Midrash:

Wars

A IX A X 37

17
51

Antiquity, evidence of Asatir Palestinian, use by Josephus Probable dates

162
65 118

Source of Asatir and other writings Miriam, sister of Moses Mkisth, wife of Japhet Moabites, send women to tempt Israel

IX

11

12,

A AX

98 38
7 37

IV

18

Mohammed:
Coming of
in Daniel apocalypse Mohammedans, identified with

P XI

N Edom by Samaritans Molad Moshe, two Samaritan poems agreeing with Asatir 7374,
Monotheism, origin attributed to Abraham Moriah, Mt. rival of Mt. Garizim Moses: Abraham ben Jacobs's account Address to Israelites before death

33 52 VIII 7 139

69
123, 124

Anonymous poem
Artapanos version

on,

compared with Asatir

72
24, 72

Asatir version Benefactor of Egypt Birth

140 313 137 139 20, 40, 75 75, 77, 122, 137

309

40
74, 140

VIII
3,

22,

IX

Books ascribed to

S6,

344
page

Moses:

P VIII 39, XI 2 Children, legends of seclusion 138 A XI I 19 Death, various accounts 77, 97 98 See also Samaritan Chronicle, Death of Moses,
in

Egypt

24, 71,

7475. 40

IX 1417,

2530
P
II 22

Foretold by Adam Heavy of tongue, origin of legend Hermes-Thoth, identified with Josephus' account Length of life, Samaritan tradition
in Palestinian

75 72
71,

72

75, 77, 179

Prophecies

Tragum made by

86

in Pseudo-Philo

Redivivus, Samaritan hopes

67 98 A XI 42 87, 144 87, 179 61, 97 98, 103 55, 60

97 20

Rescue from river Rod and clothes of Adam given to in Samaritan literature (Codex Caster)

A A
.

IX 2 IX 22,

13

Songs

of,

comparison with Asatir Oracle

Vision of Promised

Land

XI 4

Wars

against Midian

in Wilderness

A X A IX

14

32 73, 77 46, 59 319 37 51 30 40

See also Asatir: Authorship. Moses of Chorene, version of legends Mourning, Mount of see Ebal, Mount.
Na'amah, witch, sister of Tubal Kain Nabaoth, meaning of name Nablus, substitution for Sichem in Arabic Asatir
..

13, 24,

29

II

24
71

Nahman

Ketufa, mystical oracle

Nahor, defended against Kedar Laomer by Abraham

149 52

VI

A
A
A

VII

12, 17

Nbu-Mshiba, demon Nds, see Aminds.

identified with Jesus

133

Nebaot, children of Nebo, Mount, dying place of Moses Nigug, tower made by Ahidan
Nikl, city of

VIII 2

315, 317 26 III 20

Kain
to prevent birth
II,

A A V
20
12,

4
25

Nimrod

and Abraham, attempt

Asatir version of story

19

21, 24, 27
14,

28, 65

Babel built by Chronology of legends

22

IV

II, 27, 29,

Death
Elijah de Vidas' version Genizah version as Giant, growth of tradition

AV

32 38 28

17

18

A
19

Josephus' account

27 25 IV 32 20, 65

345
page

Nimrod: King of Ashur

Midrashic exegis based on
in Philo in Pirke de

A V
name

14 16
17

Rabbi Eliezer

27

Ruler over children of Ham Sibylline Oracle version Titan legend, parallels

IV
16 16
18,

31

22
I

24
25 3 100
31
15

18, 22,

Two

persons in Asatir and Universal kingship Variants of story, summary

38

VI

Wars against Philistines and Nahor See also Babel and Abraham:
Nine Suns, vision, interpretation Nineveh, built by sons of Shem Nistarot, connection of word with

A V
Birth.

II, 12,

A
name
"Asatir"

48

IV

Nisah, built by Lamech Nisan, important events according to Samaritans Nisbor, see Kenaz. Niss see Book of Signs. Nisus see Belus.

A
N

5,

35 52

II

IV 8^-10

Noah:

Age in Ark
Asatir version of story

147

A IV 24, A IV 8

33
11

68

Astronomical calculations Birth, signs in heaven

Books of Wisdom

learnt

and given

to sons

III

A IV 19 A II 15 A IV 9 A
IV 36

21

16
15

Calendar revealed to in Chain of High Priests

37 68

Death and burial

Dwelling Earth divided by Received by Adam Teaches faith to children
Noldeke, Th.,

IV

13

38 IV, 12 26, 37 II 19 IV 12
126

Mandaean grammar

Onkelos: on Messianic prophecy

Targum

substituted for Palestinian

Targum

89 82

Opsopeus, treatment of name Kamarine Oracular writings: General character and range
Recasting of old oracles See also Sibylline Oracles and Sibyl of Tibur. Ourie see Kamarina.

30
43
45

44

346
page

Padrai Tns:
Built

by Lamech
148, 152,

A
P

II II

Idolatrous place of worship

Palestine, boundaries

10 10

XI
80,

414
84 80 81 90 84
82 82
51

Palestinian

Targum:

and

Asatir, parallels

Character and language

Date

New

version of Rabbi Akiba Prophecy of kings

Various texts Plti, wizard: Counsels Pharaoh concerning Moses 74, 75

82

VIII 24
35,

29,

3233,
Occurrence of name in various works Parchment, used only for sacred books Parker, Archbishop, use of Sibyl of Tibur
Passover:
Institution

IX
7

7 8

138, 155

48

P IX

31

Samaritan and Jewish practices, divergence

Patriarchs:

76
147

Ages
generations from Pentateuch:

144, 146

Ten

Adam

II 25 31 II I 9

and Asatir, relationship Greek translation of Akiba and Aquilas, purpose

Source of Messianic idea Peor see Mertis.
Peshitto, use of story of giants

I,

87
17,

61 82 88

29
125

Peterman, H.:

on Mandaean literature Work on Samaritan Hebrew pronunciation Pesiktot, meaning Pharaoh (of Abraham):
Detroys idols Theft of Sarah from

174 83

P VI 24

Abraham 32

34

A A

VI

13

14,

26
4* 18

Pharaoh (of Moses): Attempts to destroy Moses Death Defiance by Moses

Dwellings Genealogy

VIII

2837,

IX

24, 40,

74

121, 122, 154

Wars

of

A IX 27 30 A VIII 18, 21 A VIII 14 15 A VIII 2123

P IX 9

Pharaoh's daughter cured of disease

Philistines :

Take kingdom from Nimrod

War

against Canaanites

A V II A V n

347
page
Philo, account of

Nimrod and giants See also Pseudo-Philo. Phoenicians, taught by Abraham Phrygia, dwelling of Ld and Aram Pilonah, built by Seth Pinehas, son of Amram, translation of Malif
Pinehas, son of Eleazar: at Death of Moses

17
18, 28, 41

IV 30
II 2

140

Zimri and Kosbi Leader against Midian Seven gifts as reward of zeal Pirke de Rabbi Eliezer, contents
Kills

A X 32 A X P X

313, 315 35

40
35

27, 117

Pitron to Asatir:

Authorship problem
Characteristics

and language

171 172

Manuscripts described Place names see Geographical names. Planets, fight of seven
Polyhistor, references to legends

173

A
12, 13,

22

and Sibyl

17,

40

Praeparatio Evangelica of Eusebius Precious stones of Book of Signs, meaning

13 A. P.

14, 17 II 7

Proper names, symbolical Pseudepigraphic literature: Age, method of judging

154
106 120
119 107 118

and

Asatir, relationship Classification into three groups General characteristics

5,.

9,

105 105

Jewish sources for Greek texts

Origins

83
:

Pseudo-Eupolemos

and Asatir, Date

relationship
stories

17

42
17

Chronology of

28
1

on Giants, account quoted and Josephus, comparison and Sibylline oracle, relationship
Pseudo-Philo, Biblical Antiquities: Character and contents

19

63,

69
31

30

43, 87, 112

and Asatir, comparison on Moses

Puah, midwife, saves Hebrew children Puntos, king of Egypt
Qolasta,

112

113

87, 179

VIII 37

N V

39
10
125 17

Mandaean

liturgy

"Questions" of Philo

Rabbot, meaning Rabta, see Meseda.

83

348
page

Rdyh, kills Bileam Rechoboth 'Ir, dwelling of Adam Reitzenstein, work on Mandaean literature
Resen, built by sons of Shem Resurrection of the dead: Omission of reference in Asatir Recent element in apocalyptic writing

A X A II
125
126, 127,

48
II

128

IV

35

60, 158

60

Return from
Rifat, built

prophecy Revelation of Methodius, see Methodius.

exile,

XI

34, 38

by Lamech

Rifon, dwelling of Rod of Adam see

Abraham Rod of Miracles.

A II A VI A IX 22, N IX A XII
other

20
12

Rod

of Miracles: Delivered to Moses Source whence Moses obtained it Test of genuine Messiah 55 56, 98 Rome, destruction to precede advent of Messiah
in

32 22

24 97

Romi see Brktrs. Ruha d'Kudsha, changes

rature

meaning

in

Mandaean and

lite-

130

133

Samaritan Chronicle, Death of Moses: and Asatir, comparison General account

Translation

7778,

178 303

182 182
321
151

Samaritan Targum: Geographical names, treatment Obsolete words replaced by Arabic glosses Samaritans: and Asatir, views Astronomical system See also Asatir: Chronology; and Calendar.

150
3,

35
97,

37
131

Demonology
Eschatology and Mt. Garizim, claims Idolatry charge by Josephus and Jews, rival Targum and Midrash

96

130

146 124 123 159 81 84

128

Language:
Affinity with

Mandaean

Pronunciation Legends, oldest source of universal stories

Literature:

130 174 100

Antiquity Influence of Asatir

and Mandaeans,

relationship
55,

Messianic expectations Moses chief national hero

60

78 140 134 91 61, 71, 75, 103

134 127, 133

349
page

Samaritans

Names, double forms

Return of Moses, divergence from Jewish views Song of Moses, views Samlah, king of Edom
Sanchuniaton, author of list of kings Sarah, taken by Pharaoh Saturn, identifications with Noah and Chronos Saul, king of Edom
Scheftolowitz,
Script, Scroll of Fasting,

153

97

98, 103

A A

46 VIII 10
141
13
19,

VI

26

A
47

23 VIII 10
127

36 Calendar 142 Second Kingdom, see Ghazal al Doweik. Secrets of Moses, see Asatir Moshe, title. " Secrets of the Heart see Abraham Kabasi. Secrets of Rabbi Simeon ben Yochai see Simeon ben Yochai. Seder Hadorot see Yechiel Heilprin. Seder Olam Rabba, oldest Jewish chronology 145 Sefer Zerubabel, oldest legends of Messiah 95 Seir see Gabala.
Septuagint: Messianic idea in
91 63

work on Manichaean change by Ezra

writings

A XI

Neglect by Josephus Seth:

62
146

Age
"Image" of

A
P

II
I

26
27

Adam
by

Towns
Sethians:

built

II 2, 3

Connection with Holy Mountain Legends of, absent in Asatir Seven, sacred number in Jewish laws Seven Kings see Seven Nations.

123
121

A X
19

36

Seven Nations:
Disappearance, various accounts

20

Names
Origin of story
Sibylline oracle's version

AV

9 48 16, 20

See also War of the

Nations.

Shalem the Great: Built by Jered Meeting place of Abraham and kings Shalshelet Hakabalah see Gedalyah aben Yahia. Shekina, meaning
Shelah see Solomon.

A A
129

II 6

VII 17
130

Shem:
Identification with

Zerouan
1 1

16

Land given

to

IV

13

14,

37

350
page

Shem
Leadership given by Noah Towns built by Shem Hamitfaresh, agreement with

A
Asatir

IV
.

34, 37,

38
35 138
12 1

IV

Shemhazai and Azael, legend

Shifrah, midwife, saves

Hebrew

children

VIII 37

39
i

Shinear:

Dwelling of Noah's sons

Site of Padrai Tns, idol

AV
P
II

10

Shobakh, war with Joshua

Shrit, wife of

Shem

Shur, dwelling of Bileam Sibyl of Tibur:

A IV 5 A X 44
53

30, 171

Antiquity

and

Asatir, parallels

Contents
Influence on subsequent European literature Oriental origin evidence Slavonic and Rumanian versions
Sibylline Oracles:

42 47

61

49 48 47

49, 52

Apocalyptic character

43

and Asatir, parallels Book III, origin and contents Book VIII see List of Kings below. Book XII, authorship, date etc. Chronos and Titan legend, source of version Date
Jewish elements Kings, list, compared with Asatir Oracle and Moses of Chorene, relationship Place among pseudepigraphic writings Sources 10, Sichem see Sifra.
.

42, 45 II

44 46
12

45 22
9

46

23 12 10, 12 45 46

24 120
16, 17, 23, 30, 31

Sifra:

Dwelling of

Adam and

children of Joktan

I 21, II

19, III

3233,
Identification with

Sichem

149

13 21
15

Temple to be burnt commentary to Deuteronomy Simeon ben Yochai, Rabbi apocalyptic writings
Sifre,

A
5,

XII

86
52, 95

plagued for sin with women of Simon Magus, identification with Beliar Sinai, law given to Moses Sion see Jerusalem.
Simeon, tribe
of,

Moab

IX 34

48 96 36

Skips, built by Skh, wife of

Tubal Kain
'

Ham

Shmh,

scattering of

A II 24 A IV 6 A XI 33

page

Sodom:
Destruction

Dwelling of Lot Sodom, King of, meets Abraham

A
A
30

A VII 28 A VII 3
VII
17, 21

Solomon

Samaritan charges against 99 XI 24 in Sibylline Oracles Witchcraft, views of Jews and Samaritans Star:
Connection with Messiah Prophecy of angel to Bileam, interpretation Sukkotb, poem on, by Abdalla ben Shalma Sur, daughter of, leads Moabite women
Sursan, built by Ahidan Symbolism in oracular writings

N XI 2931
12,

20
99

AX
148

90, 137

A X A

45 139 27 III 19

44
58, 135

Tabah, comparison with Asatir

Taheb see Messiah and Messianic idea. Targum, rival versions Tefillath, see Simeon ben Yochai. Ten kings, story based on Nimrod legends
Tenth generation, importance
Terah:
Contest with Kedar Laomer Hatred, of Chaldaea Father of Abraham Idol worship conflicting accounts

81

83

100
48, 67,

68
6

A
A

VI 4
23 66

6869
25, 26,

Kingdom

in

Canaan

24 67 VI 4 6

Testament of Moses see Assumption of Moses. Testament of Twelve Patriarchs: Divergence from Asatir

Use of word

Beliar

113 97

Tharbis, wife of Moses

"Three mornings"
.Tidal

A
to Garizim

40

IX

Tibris of Kinnereth, camp of kings king of Goyim

A
66

3537
VII 13

Tmnta, name applied

Titan:

A VI 5 A VI 13
22, 25

and Abraham, parallels in story in Euhemeros' version

and Nimrod legend
in Sibylline Oracles
parallels

15

16, 17, 22, 12, 15,

22

23 25 23
135

Tolida:

Borrowings from Asatir

Identified with

Book

of Generations of

Adam

III

Torah, see Law.

Tower of Shame, name

for

Temple

at Jerusalem

XI

27

352
page

Tubal Kain: Kain killed by Metal worker

Taught Book of Signs by

Adam

A A A A
60

II 21 II II

24 36

Turts Egyptian magician: Dwellings Explains plague upon Pharaoh Wars of Kedar Laomer prophesied Twenty-six, final number in Asatir Oracle
-

VI

25,

VII 4

VI

A VII 4 A XII 26

1819

Universal King, connected legends loo IOI Universal sagas 99 105 18 (footnote), 30 Ur, meaning of name IV 27, 31 UrKasdim, dwelling of Elam, Ashur and Arpachshad "Urschrift" of Geiger quoted 81

Voice of the Living:

Commands
Meaning

to Israelites

AX

28, 51,

XI

17

129

War

of the Nations:
in Sibyl's account

and Egypt, connected

Various versions

19

20,

28

29

AV
118

13, 19

Yakubi, commentary to Koran, on birth of Abraham Yashar, Book of, description Yechiel Heilprin, writer on chronology Yemen, dwelling of children of Joktan Yemenite documents Yuhasin see Abraham Sakuto.
Zimri, killed by Pinehas Zered, captures Bileam Zotenberg, on Apocalypse of Daniel Ztotai, attacked by Canaanites

26
119 145
13 175

AV
94

AX A X
80

32 47
52

A V n
81

Zunz, view on Palestinian

Targum

ASATIR

SAMARITAN TEXT

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noon

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nriSaos)
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runa*
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nm nn
:

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(20)

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(23)

nn v

. :

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.

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:

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:

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(17)

DTK n^ vwi naty -wn

:

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1
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:

131.

pnn
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TNT
:

isicrn tzrxn nhe ]Ka ISIBTDI

rbsr

nnmpn rrnna
1

TOK na nxi

pn nK

(66>

bsxm tenn
!?y

(D^iora iixi

r pn nx rfeDNi nxs- Kn 'D imsri man xsian -man TS^I onx qiwm on-'by xsn ]x IMTI onbx nnn
1

imta fnn TON

"

nnn JD

pn

Tbnm

man TIDBT nnx^si

:

n^aa-'D

"TPI

Tna:n na
:

nmn

Toy- nnnor )*: on-ox ]nxn nta CPSB ysar nnx "vrn (: ronxb
11

]iorx"in -Tnasn |ai

nbbsnx Tina:
:

T
.

byi :nbnx

Tnaa

T
:

]a iierxin

Tnaan

n3

anon
. :

nso qbx

3B7n

-man

KYI "a ]V:D

in
: :

TO^T onniM ny 'baiv brnm iayb man per

px

bx fbnb

mn
-nnai

ffnnsa ]a
:

^sarn

tnaam

xs "mean
. :

?x XT' 13

ma nnx YPI Tnan nabaab

"rna:n ncry
. :

Tsnn

oyaorD am 'n-'i era ironp^ nin iDxi nben nayb IID 72: nban T^non ]a mx iysGr iy D-'iora -nxb -iayh -na bx nibn D-QX xx^ xsr iy ib-xip nor .rinon n^n ]a rax nnn iay Tnx -p isibi ]y:D ]nx bx xa^i pn ]a xsiaa
D-'Brax
:
:

wxin

mn xsian

~iy

>

.:X-na
:

rrfexb

nnaa
)x

]a

amax ]3nx yaara ai na YIX nx nx"i nxT -inon n oa rax aiyi imbooi)
i

nnyi isixa

ynnx lam niai rmmn: i:a mx nap

(:

mm

'xrera

pin

xm mm

^anx

icrx iax:i ibsx isrx i:a

nmaxi na

mn

16

dry

nam
( 15 )
:

i nsn

wfin .1*
.
:

tar
:

am
ns* nasn

pSn wansNi
Dbtf?

n
:

pbn

roanto n&Di

rwa

nsoi

TO>w6
(

nrrotn

TO

na

^a

W
jvi

paiai jrajn
HJ& JUDI
.
:

J6 )

pbn

DTni

-JB>IDI

^ain

TW

D
-isyi (i)

D^p^n pSn Dnacoi pSn ro nai o) EODM n^Vs DVp

|>3^
. :

i on

jns

n^ |wa n^ni psStf

flfo*
:

p^n 5^331 i n
: :

DVD

(2i)

njcy

nnna

*DV

ni (20)

naar xnpnan N\TI

:

IWN Ty

aarp DV on^nb

o" !
1

tata^j

nioa

nx mn aaar TXT -inm inarx nx aaanrmma mxiaa mn imin mnan brarnsian xaranx .-ixon n^ab aan inarx om bx jwn T^n nax xaranx neian ]x o^saraan ix-i 'a vn ba nx ix-'sn lax ! irian TITI ]aa -rnayr bx rrn iax narxa laipab arx ba KTI p Ttzryi oniaipa bx omoxn bia-'n ntoa oibam rby omax ]:nx nb^nx p -inxi lax p vn IT nnn iaari Tna:n (64) mpb bi3 13 vn xm wxn mna la-'barm mpb ]a nnxi mxnb rssh
:

mrry na "jn -nzraffix ay BTX oi|T ]x Dnoy pnjrnx nizrx rnrnxn ison ixn xnn ba TID ba PIDX^ .ronb TBT ^nn avbsn bx 'inner-' rn n^Diann br ib rpj" nn tzrmrnfip 'aairGn -ran* nwn iax inn DT OOTW nnx ib nax^i ib rrn erxn m ibia DT (62) TOSS-IX baa mwx bra BTX ba nox" jx -man is ! ia D^orrn Dipaa n^orsxn -nDX ! p ^n^i DT> D^yaix isoa Dipaa mm nsia xbj rrpawi n^aM or D^ar nnx ^n-'i ^nxa na D^atzrnn ba IXT^I ]nxb o^atzm TT wx may xim o^absn ISB pTura n-'aa mbsn, wan:nVu nxm pizrm:D' a narbor nor la-'pxi .-.-iiyb pina bx mam |nxn ^n x^nncea) nra^omoxn nx inaan naxba cnb nor

nx n nn 'a onarn nx njns

11

11

p p

'

11

mm

]rtx

bbn vn
nax na

iar
nx"i

rnn:

ib

mn ^a omax ]:nx pjtarn impns nianb oai P3?bna XJP

1

bain
"iarx
rrtrr

bain xb

wxn

]x ixi TXI

(D-'Tara

-nxa Tnxsin ia?x

J9

mm
ansi

?3

nmsfc

m
my
1

n-rn
DB>

inb

rnmima
(35)

"61

WKI
my
pyn

oVj/?

rbw
1311

nmp KYI pii ns s i DID D^S

IK

rrarni rtei ni33

n^i mia ?
lani
:

mw
nnnn

vbp iDKi n^iD

(38)

runs
.-

rrn
i-ron

ib>

mrp*>

-iwa Din IJT omaK pixn bbm oiawn bx TJS K:I cp

ib

irnn

me; ns
]D

natzn

rntan

]o iar norr na br

wnpi

nn^n DTtfjran ba IK nnb mns'i by MIT rrae rnx-ib nnx by xb nizn nizrb ny-is nw"i ixm nssnnx car) iiaxa m ynna y\ -wo mx Dtzri (: ran nxr mas by mar mxi nnxbys ba |x ny-isj OTTH 13 nar nynnx n-nax narx XTt nnn. aibarm n^arn inxa xs^i marx na; nx ib ]in uaa runs maara bbsnxi rnrr ^sb iayi inarx rnabara (741 amax pnx na bbsnx narx mbsnn arxi x-'n nxti
: :

IN

p
:

Mbx mm) inibsna iox no b^ba pan pxn ^nbxi runs aarpnx 7x1 irra nxi nans nx o^nbx XBTI (. ]sn ^nbx sin rnbx *3\ nbapna imban "DI nmax pxaa nbsnn ^3 y-n ibb:a DTisian narn c^nxn ]nxi D"nbxn IXST xbi ib mn narx jrm p inx xsin xb o^absn rnbxb amax mbsn- xbx Tia nmna ms xvm nya ba laxai ffobsn ba nnawnTS) na -ofobsn IBTX Tayan cnb a;1 xb -o D^absnb o-'innaran ba manna mizi rna^san bai ona "pis xom nabya nao ib vr anb -"innarx 'n-'a bai) Ttaxoxbxa iiaxa y-nna lam ni bai nnnxa (. ffxarana xbi a^bs: ib ciinnaran bai isnbnx Tayan Tayan ^naa puns nary na nx-i 7X cara nby romo nanm naoo byi'(76i ansaa iayb ba^ xb rnswyn
:

awn
.

-.

>

.:

ny lab Dnb iaxi rar:xa

crmjtK

nyis

ms

]a inxi

is

p JMW TO bjn KDTI n&Bn nm nniDm wi

-

(29)

new
-ft

D^KI

STNI

(si)

irp'TSKn

*n

HTT^K mprtb
D'-IB

naen nn&pni

am ra
.:m
.:DI

mT
aonn xbi

nxn^o ?w

e^

.:to

3 mi

(33)

cpnn

mn

TID^)

nbyn-"

TTOKO

"owe

p inwitpra mn
x!?

IDS tzritanTiD -imn VP TV crax nspn

imn

bnx D

TP

rmtixa ir

rrnnn

ro ! ]WD |ixa an n^n nbn ana-n -inx vn irtm iXTtnainija rrntiw xiia ^x ]a iay rnx p iXTKDnsaa.ii2rx:iajran 'na baa nbia nnn nmi iayan Tia -"aarp -npw mpaa nmax 7^1 morn bx nnxa fix *orj uwp.-mn o^ain n-'a-'a ixn ns1 xSi ^a IXTI amax ntzrx nor ixsa^i B nnx ibbn aiya niBrn ]a oaunaa TPT nxio VPI nrish nnx ibbrpi rons- naona bx iam ran i nnaxirnnx np ni' in ab nx^am n^or7j) nTaoa najra ib aiff*^ nai mana nris ib jn^ iai murrb bar runs nxa Dmax NSPI mzzr prn -"aa abn Ta mrv .ib inyi nsns "pa inorx mtzr ^xaa mn1!? n YIHI in-'a nxi n-^ia o^ja nyis nx nTna nx xip ! nyis nbon:]aK"Tn n^n mnsi army nxsa caina (72) mm onx SIDX^ maan. ba nxi onsa ^aiain m labnxi mmxn isob o^iaban ]a omia iai onn

13 nbjrn-' mn-'a nixiaa x-na ]ibxa on-ax ptzr TXT x-na pbx^ rmn ny T^ nrxnn VPT qxin -IBTX ]nxn bx> -b nbr inxi n:i DTK Tanp nata p-n: onion no *D m rn rnmrmrpb ottr 'inntzn ip^^x n^nb oipa DTnnn

max

11

<|

.-

11

-.

oipan

ma
. :

or iax^i

pram pp
:

^i:n

miaya nnM mprnn nxt

bai

mma

n-'aun ]a

iscn n:axa nwx

nnym

avna

mu mm
marwi S paa nni

i*n.

vy

nm
(5)
j

nropyn

vraro ruK'tt
.
;

jaak
(?)

wpv
run**

man

t?S

DDH

SK

mni

onx nc?y naxn. 'aba bit injrb ma D*OK TTK nn: nx n-n .:onx n^i anp TTI iinan rrn naa rnsb rrr
:

rtzrn
:

nrn

VPI
:

nana namn
oracrn
aits

nW

.iav

IBTN
nntzrn

n^ixm
xsinn

brn nanba n^nbtzr nb'am onnr xn ]^n nnorn -xma

:

nnx

xma nnx
:

onb rtzn 'awn

:

D-PSI cpai)

6pb>
:

Tm tynao XM nizrx Dmax xs mn n^b

:

nain pasra

a^aw orn ni TPI nmn pDira a^n nxsa^ oroBrrr xiaa nn^n tznn on bib-'x arm

p mx
. :

Dmax

]x

p
:

by Tsrm
. :

paroib
:

bxaa
TB pins

(n7-ia>

ba nx aari nb^ba onx cnb^i aizrn xiaa nnx "isoa xa na nx-i yarn wnaii rn^ raib nx am anain
:

man

xin

nb^
1

orrby

pbm) iax
:

pis

mwna
i

p
:

ntrranai

isaa
:

nxT

cpanaib bwacrD icrx nain iy DBTn:aa 'i_a) npiobi inxipb ixs^i nnan obcrb xa nTn tznn
:

wa-n
rby

nnai abrrr bx -rssh ixa -nn: 'aba bai DTD "jba ixi TXT rmnxa Day mn: -jba Drnax pixn nbsx w\ frby bxb mixi r:Db unnan npy bbsn mx IXTI mar -naya njnsa mm nary naa msn mxn bx ^x mxa arbara o-oban ]a an pjTT ! rby nbia ib mx an xb ]x nbsx isarpnx pbi 7x1 mbm i:aa impa^ iy inxipb ixs^i nnbxn baa bna rnbx obar -jba pis ^aba pa bnx ]a arxm ]"! nnb x-2rim iay nary na by Diax nx ma^i 'a nnDnm rnanan baa ncrya ib ]TTI Twar by iys:i iaarn ba nx ib a-'arn

mm

11

11

-.

a?ia-im ars:n ^b h:n ib -tax nari

uaa

np->

Dmax yT
1

xbi

"bsx ]x aarnna 'jx DTD -jba bx <w onax -lax- ! -naya oin in DTD naixa i:aa npx baix xb

-f>

^ap

np ba

20

pan
:"

mnrf?

v
3 nypa iroB>K

mtaa pb&aa hxh iBosnKi o) (2> "IP onsr pn nni TSW nypn *p ni mnan Mrn pV p naNi (3) Dptnn 71

ins lawn

Ni

oT

ina^ iw mpan K WK -own niD iaya DIK& innrx or IK ior raoy

-

nsnu nr nnb tx rpY.on mppb (77) rn^r rby ^mi) T3T7n nn7an nx cn-ax p-n
]n raibm in ixa'n XIID iibx bx nns irwn
<|

bam rnx

|ra3

TT
. :

onxo TO ib^sn omax inc? i Bnrm ]in orrox xn p^ BTTO nnx nnx nsar DTDS pan rbro ^ib -nan p-"3 onnm
}nxa
taibi
(.
:

ix-'X

bsnax lyjar ]nxa ^nn onn o^a^n ^n^i by^D Tsim DBTBD Dbn DTDS raib nn )DBT -wx ]rnn TTIPP on |K nnx -itzm ia.vb i-pi bsnox bx -urjizr
naern
.

mnxa
<|

nnb
:

3Bn

<|

xbi

.mn- TOX nx D^ni onb Taxi oten rby n-nax rr i^n -iarb mai
1

<78>
.

bbn bx xn^i

T>:sa

cr^x

ba iin^ bnxi
.

D^ra-i

onp xipnn nria jnxn ^aba -inx nbx rrn "tyjc? ~fet TPIXI -jbo bfinox bx 'n' ! QTD iha ana br DID D-na "jba .byini Db^y -jba lax DBT (79) byi nmx -fba axaonimiMr -jba D^D^an rD-ix wpKi IPS x^n 127X jrba "jbai o^xias inx izzrx o^D^an bxi bsiax bx oiam nnan inbi
:
1

on

Dixa

inbtzr

xbi iabn

-itzrr

ni&bc? naorm

njizr irzry

nrobnm narb -na xn nacr mwr ranxai ]yab:inx raib nx intzri afa^a nanban Mm aio -"aba nx lanbiwxa Qmnx 13*1 iflib nbari max n nx p wiai to nxi rrna ^ara on rn wi x-iaai .biaorxi DTaan ..-."b rrn cna ami rnx p taib ^x nwwix naa on!? in nanban bx -i ibx-'tzr by inx 12^1 DTD bx iay
itzrx
1

mb
:

23

en
:

tab's

rvfci a*)

p'Vtf
:
1

I ?!

-nm oy nip -ay T^B

nyns nnjn

iy\ as;

^i 11^ nnw
-iittt

mpnD
(i fi )

-jn

n^as^N ?
:

"ayi

^SIK p
?D

% ayp n nyi

niriixn

1301

HDXI

(i7)

tn^x

^ innDv.nn^D
:

n^K DDHD p30 *va oni ns* iDSido) :ra njbn HDX ovtaS n^
11

mo

(is)

tzrmn nbia n^n ^ixi rown Dra pnir pixn i^nx nnx raor) T'BNDNbx brn "iaxa |a imna- nil nnizrn ora 'snaBrn crm BTDnn ora isratzr nitzriax Q-na naorn ora o^pnn
:

]nxn

ma

-HI-IK

aer

pnx- ib^nx tai o-nonn yat? ^Kyanp

(:
1

TTH

^a
:

DTD mpinK 'ararn "vnr ai^wn r^jr omaK

"

p pxn aibsa n ior:Dnxi

:

(89) isba nwa: .maa TIT -ja "icrx n:u? o^bizr iaba inia nnxi nnx nso naxa inii n-is in: bnn inn isr ns rr pios IM p-is rrtpxia isaa nornpn n-nna nax TS^X xaia xMn nra YP-J (r^s: rnx ba asb
: :
:

ix-n
:

ix-'sin

DJI

bxraizr

133

nx

nnb^i

Tmi omazr bKyaani izz?j7 wsa n: xim> manx irzrx nban XMI bxyacr ^n oy naa^nxi my ini (: OTTK xin wri Dixn
1

K))

nbna
rrrp

ms
:

rm nrp -prpaw isoxnx prmaip ^aa aarn ba omax nbxn ona-rn ba nnxi itz?r im ^xratrr ixa ibu lap- -m norx in jx nmax i ror jx XT"! mrp 133 oniarya myi .ynna rm oixaa x iDoa <ai naxa in -nrunK 13 Dmax yaur nbxn.. onain ba 13T13T nnx ni "1371 (:nbna nxT KTI 1107x1 .riory sxi naa^nxi my in byr nbna in by ia"n in om Dmax ma -nrw rrn oixa naT xin ia nxi: xa TX xn nsn cmax ]ns7 |x y-n naa^nxi myi nbna yba am 01307 ana yiorina 127 axia ]nx iaba 771373 aan nbx ba jx nan ITP TS omax yao? 73 inxi
:
1

11

22

3D

paa
fi

nmp myi D'nes

wo
law
%

-mw p
'

nirate
2)
.
:

KDI&TI

'joy:n

cy
te^a

men nviM ^wvo

nynn
03)

ena

on^D

nyo
:

v/t:p

mso
-iwx pn TPI

pp*

jnw -nn Bina opbn inp- on nnm snann nra omas bs mrr -]sbD "ia xin rb*bn Dibna n? TPI niaixa ^tzrn (: nxa naiK -pawi ib oan) ib iaxi }*ina bx na ib nax ! onx isob bain ox n^D-an nsoi D-OBWT a qsnt rrrn ]X mx inm (: np^st ib i-awn) -"orborn mm 'jx) i^ iax ojnain) y 73 ijnaiz? xri mi (rnnnnb nxin fixn hx ^b nnb Qi-nzra -nxa nnrm i:axa rnam mptnb nma pixb mn iba ain ipian
:

w
:

nra nbxn jrimn inx

'

wnn

11

nxTm:niD7n pxan orxi 3:nbyn

t|

>
'

oizrn

msab
"iax
:

iratzrai iniaT

x^n nmaa^x
naizra

xi) :-pzbXDxbx nso

(:

bra

iwxa narom
:

anax IJITX^ rrn nr bai naiam maim rorm p mn "lain ma mm nai OTairDy anarn o^rerarnnx ims XTTH nnz^ai n^ajn DID': n:nr a^nrm ywn n^na
(sei
:

Via
nr

11

xb IOTX 137 biyi) ib "iaxi ]3 by rvnan iar n-oi nra inbir nzzn nx -"mi (: XMH ars:n nmasi 'izrann nn naorn nra rman iar rnrvnai lain bnn nna -IBTX n^nrijxn nfzrbor rbr ixa xnn

Tn
:
:

x
-iwa ]x
-.

awx aw)
ia
:

-""inxi

pnara on-iax (an nwaa nx xnpnxi (: int&x mizrb )a n:m mn mayi mo rrcranb nn iar n^onaxn
-.

-b

-iaxi

ix

onman jyyyn iDbn -jbm pns^a nmax pnx nna -mx masn mo nDitzrrn ttib ir'na irb^ mn i~\y bx
: :

rn
-p

xinn ]n wxi nnsa nn^br mm -mxi ba nxi -oan ba nxi nbxn anam nwan mm
.

-.

n:izy

-nnx TTH

mab

rnwa

TII&I intzrxi taib

ro
S nrtini II-IM raoai
(27)
:

25

pn

sfty
:

131

(28)

n^

nVrn ura DJTOK n&V^ issn

Vn

pn

rn&i

nai
1

nrtoxi
irai

nw
VI

n33 enn n
ifiwa

pp

omw
p

vas

mn
IJDI o>
(2)

on

nirfeb

spy

pi

nns
-nay)
:

n?

nn

o6
:

D->pxi

rora
:

(:

-inxi qnsaa Dp onaro iba na^i a*ser nurbvr n^ncra 5px*i 'nrbwn nans 72 oa lOTin o-nso fix by -jbo TBT 70 D^aban nsoa ^ppiinaw n^nriy *]bo c^pxi TOjop.p ai nano

romn vn

nn-'sonn
.

n,Ti

Tb-iny

iTn norx runs iy qor |nxn ma ara -"a o^abo ranx PJTD tzr xb BB7pno n: TO3:n:w D-W onsa pxb na mbarn jnxn naiar tyn qbna ia n^n ovaixi ntybtz? nbxn o^nzm ba TTTI n:tzr o^aizr IE?X xin ni ncra |jnx a a ib^nx ny-isi nstzr nxai TIB bxian ^m .:<na^) ..-ri^y naxi ^o.naw nys baa nb^- a^aran rn a ixa ixaa losani ba laxb iay bab nyis wi yT rrm narbar ix D^a/ni Ds 3xn i:aa TXT^I pa^aHi nx^n T^ "ix'a onb i^n -atn pn ba ia b -nane o nmn
:
-. -.

narx ncra 'o^a ppn no?x runs bx pjor

^a

>i

>i

-.

>i

>i

ainn nx^a n:a "jibayn iarx narxn rn -<a -mx ]a nnb ^barnx xb n.siaxa rn ^tz?3 a narsaa yin :x }x n^aabn HIP -pyT Dibxa? a Dxn x-im oar ibm man bx xyn inaa ibn nama
^ai
.
:

r-inx

fiara:

11

niara inbarn

-137

]a

mn

']xi

unsm

p
11

ia

x-anx nai i*yn

:

abn i:aa
inpro
:

pr oixa ib ]m IM> nbyn aawn nix-nan r-iab nyn lanaa nbyn* riaxa BS TIX- a^abna Bran
1

nay nx-'an x-'n na nxi (: iix arabna ]aari ybda'ara-i naxa xbx ix^a D n:an fbarna' isn frn xbi inn^a bx mbyai;Tmrpi -ina1 nab mwwr bbnn onsan ipyb Dbyb iy aab i^aix; auryn -an ib^nx pnsn lasiarn oam
11
:

-24

(20)

DV o
:

rwj oy mai
:

"TEES-IK
: :
.

-inn
(.22)

(si)

-inKi rrE>3i ."in&o

:B>K -nay nyj&>

'jma
(23)
*

JD>D

^n
;w
t

DV.

nrfrm ran jxwa myi-: rm nVn

(24)

nr\r\yh :npi
:

mn ^TKI
I-IDNI
:

pVVi

npsi

(26)

TVX m^iD-r
nnni
(26)

nj^D pSnDN nS

7x1

Dibwn
oar
1

-p*jy

amnx "n a a
i|

>i

IT^TIN

02)

riDi inir

pi

nn rn
.

DI

-oy

isoa rby las'

nan

pp^i

oar

nKT

ib n^n

:naxn br prurno m ]K JTT mrr mia^p aao xin -or 73: ppi p Kin-na-p p-i:y"iab anp IWK sin JTBHna "ISO p 3 pIDB plB3 mp^l- HNT "1C7NT DErn TTTn mrpi ")3in nt nn^ax ib 3Kio 70 730 brs -nn: no ^IKBH nbw 70 nbntzri osi DBH :'WB ^33 D^BTP TH TOK TS^X iMO TTH n^na ns 70 -nraa na bxsxcj^a mbin nbx TX -3ab 'jsb DUX bxicr "jba ibo n;n pxa iaba -IBTX

WK

pbi

D^

11

7nxm
y-i7

pnb IT
natz?

n3

crw

cmrv naawr
70 xin
7^
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11

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annn twna
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(.

"nw

rrnm TTD PHTIBD nrwD mam pi TD3 PjDD TT mriBB (: PQ-'a OT^S -"DDp TP) TOCDl tt5 wax TT oopn I'm DTISTDT mm** nwm narba
711

:nai

KTI ]N

mnBO

cnnpM iia

ia> TTDNOT

:xrn

'

ra-'a) naxaa ion -on 'nbx nay a-cnnn Tara -"sa) Dibn pbr nwa nax p inMi p mail nanor n^aii ETOD rr Ta Taurp nrvnr anpa p aw) trajro uvs* 'inx ]K p nnsa (: nxa THD rrB :D-3B w or Ta ainn bitaan ipmn onpa anar mo DT.nnn rrnm vaxr my nnx i IWK Tajran "na Taba^i rm btnar nabaab D-B^N D-'MH nxai onwi *aw nna aan .-.'MTTI -ma waia rrn nwx Tana xaia by -mn

mnea

<:-o: TI^N

oraayn
. :

ws: by

naxi xrn
:

(rrn

laaoxa ]rnnn
11

nxi

Taarxi

:pxa mn DTaer bxian

nw

bnp)

oi^Brn

man

rby Taxi ]x p inea

47

rft

Vy&i
py

(i6)

TI

nS bwrm

na mrr DWID : nV n^nT

(20)

p nn nNnpy nw
HDD
b:r' n

bp p^i a?) rrw3 un n^D nan TOJ

: :

roiani

Tb

9 pi a )

qpp

(2i)

nrowab
:

nnn
in

nni^s

em 3e
enp
I"IT

niy
f)DV

B^npD

(23)

VDVS
th
%

nenpbi

(22)

(28)

mVs tf?n nnnay (25) n* jiaya oa pbnp itrni (24) (26) J^DT nrun'H t)iVnn rmn nn nw* min -Vip nin* p&ya n3n* n3W VniD (27)
TID

nSnp
.
;

iA
:

nar psrftn*

(29)

rwp

73 -IDBOI

:w
<

para

on:

ifnxa

waboa -nnca^a?

my
a-i

TMri-a
'bsrv

.-.'

ne^n Ta
-^nxi
:

:Drn
ID

cm
>|

npm Ta x^:

Dip Dip- NTH

'

n n,TNi ma-i m-a

:

mai

^W3

mnen ^a
naxa

iaa irons!

nbai nra
1 *

rrTn mmi

iaaa nabaan
r6i

nnx nnea xa
1

na naa

ajra
-.

m
max
:

^na Dip npip .:a .:nT-6 'ba) o-iaxa bna maa x^ms Dip- p -ineai (: 'ba xbi pa nnsan ]x rT mrr> xmsw xbi nwana Dn':ia^a p o^w wan nnx iaoa ix lara
: :

TT: ipip nrp

11

a>
(.

.-

XT&3 Dip
jrn mrp
:

xm
inTQ
1

-wEiai

inabaa bra ixer xbi r6r jnax1 na: Ta rara nnora

: :
11

"b

x^izrsi
.

naa Ta Ta^a npi&a o^naian dew -ntsia TP xm ipon aiain nr wa xm p ona jx

' .

iay babi

i? lairp -"ia: DJT

:

r6np

nxsbD

TP

opa

j^sw

ra^a ^ajy 73 inxi npip Djrp

. :

46

&nnKi
pD
:

(3)

n?
: :

nrmb'K

pac?

rhx

rf?

IBM

(4)

nwnp
jn

nnirm

-ino

nwin

D'psfl

? nnao nftp&w nnna nn^D D> -i&D'D

1

pttD

^yi way rv&inna *TP& Kirn

:

n&mb

n&inn inoD

nnvpi n
|*nn
:

Qinn
njbinn

w
Syib

nfot
D^
:

p
:

-tb

nniao

IMI

D^D^ID VNX

HD^ nn: ()

onxo

nan

ptob
(io)

(9 )

n sa:
:

nmi

nnynn

ns?*)n

nn

nwai nna
nx nxi
->

n-n mpna 03 nana

or.

wn

nsx

TIK

ncr

by ini nawrx-a DIM nnnn rrranri rnbrn

nnxno

-.

nVian rnpinm TBWI na^s xim (: nna T3T13 Din 'MTMI T3B) nten T^tf ION x-n natn nt ineai <rraT<i man mnn
:

NTH pbra
:

irpan

bnpa

xnn barn
ntzram
:

'-nn.

maw
:

aitan

nxnab

TT

nnraa anp>

-w
TP

nawa pny ]D npK IDXI rnbn mpm INT NTH nawai

pai ib
:

ineai (: pns f absi imsnr naarn naiam bos nneoi inxi VT mnm nrnava TX^I xtzrwn roam iwx jrota xa lain ma oibwn naia -an nann ^-nata otoi nm:e vipnan x> nab nat -mx ba onwyi yaix -rar -on XII

DTiinna onn nwionn ia TV

xn

CTD

. :

49

XII
:

K
Dip'

Dip*

Tjnp

,-2)

Ta
:

npnp

tfSi

na rob

v/bva
.
:

ipnp

Dp

'i>

ns n

npnp nyp
n^a

;np oyp
n*a

iG)

nna

npnp oyp

mn
irn
JTSIST

7x1

(.

nao

TO noroi
""B^B
:

nN xn
.
:

a-i>

bxntzri

3313
lax-ii
:

bx
1
.-

nxi
inx

runs bx iDX" !
ib

in

no
]a

nne

biiaa

mn om

iwan ]nxa
DX
7x1

ibvi

.:'nby

inx

mno
:

rrn

DD TT o^aa ransb
(:

mwr iwx ^nwm IXM IB^B |n rnwra

:

ms

Tzaxox^x nsoa naxa rs-n nar "OT IK^DBT xb aeti ]x omson njns nnei msw nn nriayn 'tzrsb rn ntrrx nn^-'an *JJT ma- sHssb -k^n pn ba on!? lax^ r:s^ niris onx ixa ir an inaana TV-PI man onay vn-.ppnn na bar nnvf msan .*: onwrn bab a-'iaai onsa f-ixa norx nn^an by rrppis nn^n nsnsi *& taatzr nrraaba mrr nxT rm-'i bxnar jnjr TOX xb rrbtzm oibw ^a onsa -jba ]rrbx nai "itzrxa WJT xbi :rby mn- ]is-i npia jynxvr-pbir mrr mberrTaa oiba? ar bx iax n-ibam ?x inrssa TDK rb* mm ^IXT npna
x^nn rora
:

nrraa

xrr rraa)

.-

-.

48

nnriT
:

enpa
nans?

DW
(
:

Tva^i
)

32)

DDipnn
'ij

rvani

D^S

na
:

jvnnn

"n
nniitixV
(35)

Vipw pjno* D^K

: :

ip

npKa

inn
ya->

nnina
*?n

p
pny

nnni

(36)

y&z

Dm
^

ip^i

I^D

nnn

(37)

nna

(40)

nian

nti^i

(39)

nw
. :

oipn

-PT nnya^ enp

(42)

pna

mm
:

naxa IND pin N 'a73 DIJT xm naxn am -it&xb ano rn

<

"insi

(:

Dibtzrn %T>
. :

xin m (:iT3r T>aT3 ^na mn no p"O7^ awn mam mn ] nwa TBDK nsoa xa
:

^a inn D-HSD HXD loxn "]ban m D a vnr !?X XT! ''lObB 1BTI Wn3 (162) BTX DnSD pXS naanoa runs ^B^ nbr oiasr XTT bx-wn ^n mam
:
i

p ^ow
:

T'JITTJ ip-rp oarp

ro

-IDX-H
:

onxn

nt

xin

orxn m man xvi nbna lax^i pni -naar t^x nr i^ ib M" noi la 'Dana xin nai nsne bx lain m sen mai ibxan rbx "obs nx xa ! nban
. :
1

IDXI

nbia rnana xs^i

HXD rfna

ix

11

sbna Dip-" ]x xn fin mainm rr nnn o^aom Dttn o^awm ruroai nra IDX aipa im DT ovaix inai TT by "IBDD D^n p OWMCT ipnm ]x rone ms mnaa orab Dipaa D^:m oipaa ventm nx nox-'i aes) or urx ^n DTaixn p DT "itzw raar nnx TPI TIDXD inm nnx aaan'.-apjn p *b na nx np^i n xa "ixa naai ba nx -ian nxa norxn

Vna
:

tzrx
:

tzrxn

p wi
:

nx

51

-ma
.

M
.
j

pro

mad

Vy
nnnt enpo
eptv

vwa
vibvi

nB"a npy

anp pi pim om m DBT xi HT iTl mpai H7S niDDD T1TTP B rbr nwn innn ]TTN^ is xa p cibtzrn ]K r^KiBp bnp ba ^D inic Nip-'i. nompn mwin IBD nxi ]3r:3 ^IN nx n*m mn D^iaarn in bx nbr TUT ppnxei |y fix ba nx XTH rwb bsm a^ao
. :

JTP

an n^
:
.

baD nmpn
.

ib pis 'TO lauaa iBoa xa iarxa bx rra DTiain^ inixi naan nts?rn

r<bx.

m^yb ba xb 13 ai baxa rrm fixna maipnn ban DT>a mmpn rmm -roras bnx p inxi
11

>r ain DTa ora IJTID bnx dee) bx nnx x^am n^ys nx inn nnaa jar n^n bp :rrn33'pr p rian iai xx ]x p. ineai .-.nxapr Dizm ip^x xn nx na^ian inxn urn xn nr aran
.

p
:

nr
p

Disrn -"an naro "h xba nanmin nnbrc X3MD wx by pi nonba jvs inwa 7^r ipip orp (rnaa-i (. iajra DI: ^ar nor rmba iyi ipip Krp (: -"in -TP nbnp iapo snaa ny ipip orp (: n^DT m:na bx7<i69> T7: ipip orp T^Tar nax^ tnybw imra r7r ipip Drp ro^a DDia p

IIDX it&xoi

W3

mmn

:i)
:

7)

ro

<i

:>
:

>

50

n
. :

riy'np

nSnp

Tpl

DVD

(9)

(12;

T
?ra
. :

V^K

p
no
TN

ftDV

rp

^in irybKi

onna nx

aes)

bunar
>

DP -on
trb

mn

Drn

TJT

QT ]K JTT mrn:Dbi&n

T\ rbyw Dwm:nnmpn mira PND aito br TBNw6x TBoa naxaa QTbar TTD nTaxi n-rax D^b TttYBOK pSOf natfl .:DTD Xbx Dip X*J PDnm
1 "

(:

mnm
srnx

mxi ]D omoa bba ]x am pro oniDDip a rbyrv own p orrax mtsn-n ^BD rrn xn bxnar baa oranran bab nxi pby ,-nrp oi^er xn DP nm U66> -TSP bx nxm op: DP nnxi n^iwna baV an-n orpby Tm IBTX ro*nn mpmn *>ai bxnara YP no prp ]x nbyn own p na onb TP xVi PITD oipirn p bx onx "^noxi wnpa ^a "6 rwjr oam : bxion iar TP nxjDD ai runoa ixa^ ona oipi xm nwx nann xai& DP
iom
oixntan
:
<

p nnm

mm
:

-.

11

ixa
(:

11

TX

Dama

orpbx T^ ->axn ib xn> : nrmo noip b roaa naav -nan : omra o^axbarn
.-

53

aio
(.
:

]ia (iw : Tern TP Ki -nx "jnai oburb irnbx Trm.-uaDn Donrp nnx^ji nn>TD3 Dian nanan ia bap
:

pa
(.

7-rr

roburb

TW
:

]x

ia

tbiyb

nkmn

nonzr

na

frby

nwn omax

n:

nann
1
"

Dip''

]x

]nx bx DIX ur nrvue wxn ]D TBT MI

o^x^an
:

p
p
:

rrn
x^aa

onnrjn

nam xm nanm
. :

TOW

onpm

ipip DI-BOTH nwon Diba ba br

52

np^n

Tprip

wfpra-a

Vnp

mn
:

nn

\T

nnyai &ni
. :

.:

Vn
:

o^a

i-i&V

KW^b

JDDI

ni?na
ja

(24)

pa

n?

1 natrp iriana iTan nay TO-D Tax Tpip nsrp -prbi firm ipip osrp :]nj* cnp oxao? nya prara apr J3 Tpip oyp rbrn
:

]ip*r

nx p

(:
:

pfW nnp WTO ipip DVp

rfciDxa

T)
:

mxn

1,-y

DDBH nba^x VP D-^op

:
1

ipip

carp

rp
:

]nx ina M ipip orp rbisa nnxiasr nanx oms ipip orp TT i^a naana para TXS ipip DTP m apr PJOT pa^a nnnt iznpD rare ia ipip wrp rmsaD arxa ipins rvtzra na newa nnHr TJM ipip orp rara pr ina nnx baa irsn DT: ^y bnp rporo ipip orp mtna nnyaj orii Vn nurr bxiam nbran nxa
'
.

.-r
(no)
:

-.

w
a xa
:

'

.-

mn

obons
:

ansra

ppma npbn ipnp q?p

aa

pab trauma )nx ''Tn ^rv nbnp Tiar Taxm apya ITT na ?n ipTp oyp
D^tzra

:3a

APPENDIX
(Codex Gaster No. 1168,
folios 16-86).

1BD

mo piata pbn oi. i6> D^yarm yaixi mxa yaan D'ttbx naan obem bxiBn xsiab D-oraixn naaniinaby nx-na 70 rum bnn annb mxa arm iary nnmra o-nxa pxa
mbxn rby Diay
.
<

nara ]anx

ow

. :

narnpn

minn anaaa rby

ipnr
la-'ona
n-ribx

mm

oiba?

noro

pnx

nxtb DTiarn imr vpT jroarai vyb nnx xnpi DT nrurn jrix nnsi nrTD inx bx xa nnxi:Dnb narui 'aw rbsa ia DM^X rasxa ananan nnrnx TID onn itzrx rnaan rby nnn onain mory ana ppmnon mmbn
:

iBDa p mm rot Dipnxi iBpnn by rmmpn

ynxxa ananon nionn anpn rma manw

mwn

ipy
TDBT

Tf
DT>

iy r6ya IXBTO -ny bar mx vb nanan mm ma-n miyn ]nx ^B mD -T fa TDI oianan aar fao ornpn rrraa nbys nx nar oi.
oar

.:mn

DT>n

ns2
:

HTI

nurima
rwam

>&'

DIDD

-"a

wmn

^aai.-nxapy

X3T oar

rrraTtn

mm

twy

o^aar

ann anna

mn -ix -fcnx bx Din naxb rna jnaama ^>n p-'TOT bx xbi ia xb JD xam xb nx .:nnox bx narm p->T3n Tmx:man xbsi Dbarn -rby aiay p nans Din 'an my p mxi ba ib Taxi iniwa yanmb xip imbs mbaaitmo TP pa rvab ^bn 'niara nx nb IDXI inx mm lan onam m^ onrsi lan^xi iwbx bx laxi.-pa nib ia-n nnana p yanm |nxn yaa? iai:Drnrn -"bana iy maa naxb oi. aw iyia bnx nnsa D-nam nxr 'an iaa rae naaara Tb rra xnxi xan xipi Tcan-.namp yarn pnx irm 1x2: maa DBTD ixipa iyaar iai uwbwi niara nx nb -naxi T>:B by nbbraa rry myan -aa lay iana?a ^aah^ -can nnx na byi iam na iay ^aa 'ay bax bipa nib x-'araxn mbam -six 'aan nara
:

n:nan

pia
:

inx yiaM

:Tix "p MBaram nx i^i nmar

mm
:

p p

'

53

Wh*

Tra\

to

p
'

to

DOT ran*
DJTOK ra DTK

STB
(.
:

pa nr pa
msr
:
1

rrinirb
'

DTK)

Darin

Tom TP imta nn^ai nn^oa man nannn

(m>
:

-p-im D^irb
D-feizrn
<

ia

tap
:

is

(.

Dbi^j
<|

]r>br

nt&a a-nnx
TUT I,T

na

nomr

ncwi
TJT
ntznzr

D N 'an

]nx bx DIN
70

nann

mp

11

]N

nrnae BTNT

xn nannuipTp nnwan
anprnsmba ba

p p
:

rrn

ntznan

i>3r

52

aa
(221

fcO

ins Saa
rfrhp
:

w
:

D-W

TpKr
j

mn
TP
nnya:i
.

FIN

HPI

Bm Vn
:

pd?
ana*

crtt^D

pD)

iii
pa nr
:

ii
*&

na

ai&

|-ia

natrp rriana 17^ nar roin nair ipip oarp :|HM DTP rrbi tzma ipip mrp snx DKDW TD^S prora apy aa Tpip carp
:

ma Tp
:

"

Daizn

nbyx TP D aop
<i

apr

5JDT

ra-'a

npip mrp orp )nx nna aa ipip curp nntnnsr nanx cms ipip carp naana ]Tara -no ipip carp rr nnnt onpD nzrs in iprp carp
rrtnBxa ipip
: : :

nbnp

orm

:T>
:

m
:

T r
ir

tno)
:

:imB
. :
11

8TNa

TpW
nbaran
:

PPBTQ
carp
carp
:

no nBon Tarn nnbiy IBB ipip -ITO inx baa -run 01: ^r bnp rrara ipip
paf"
: : :

a sa
:

mma

nnraa ami

^n

rimy

bxiom

mxa
:

mn

ba pai ppmo npbn ipnp carp DTtzra iia? tzratzra ]rw *nn VP nbnp Tier Taxm apjna ^TP TO Tra ipip carp
Dbt&a
:

a-ura

aa
aa

APPENDIX
(Codex Gaster No. 1168,
folios 16-86).

HBO

rby oiar

avmrn ranxi
1

nara JJTIX mo mxa raan D^abx

DW

]rnn pbn
naara

tfoi. i
. :

obwrn

bxnar -ya xxiab nwiNfi naaairnab* brm annb mxa arm new nnaura

rwna
D^is

nampn minn anaaa T&T mpp o-fcar nara ]3nx inbai ipiw imam DTT^K rasxa ananai inm TSWI "iDDa ]3 mm anpn rma manw o-^pb 1-Dt Dipni iBpnn bsr nampn mmn nxib Taroo "ib Eranapn imsr vpr jraarDi w*j rmx mpi DP nnrn ]nx nnei TTID inx bx xa p inxi orb nsrm 130 rbxa n DM^X raxxa aron&n nromx TBD onn nrzrx n-iaan -rbr nan onaTn mwr ana ppuinnn mmbn .:mn orn TJT rbra ixana TBT bar* inx xb ipir D TOBT nanar mm ma-n nrum ]nx ^B mo -T pa TOI oi. *$ D^anan *3B pao nrnpn ^jnx miara nbrs nx ion
: :

or lexa nvi rniriniD xr> DBT:nT3i7n nrern

>a

t
'

ntao -0
-IBTJT

rumn

pai:nxapjr DP

mm

o-'Mr

ann arxna

n:non

^mD
:

inx na
piiarn

mn

narx ibnx bx

mn

anann 'an

:vix T^ laBanam nx i!n nmaT

iDxb rna ]naama ^rro nsiwb bx xbi ^aA xb ^B xarn xb nx n^ax bx "jarm p-'isn r

p
<

nans DTF an nasr 73 iron Taxi irnaro ranmb xnp imbs nibaairm mx mm nan D nain -]Vn Tna?a nx rb -IDXI TTP onrsi narpxi -)7y^x bx IDXI pa orb nan nnana jranm |nxn roar 131 Drum 70 'bana TT inaa naxb (foi. aw -B7ia bnx nnsa onain nxr 'asi 713

ib

mm
.-

V:B Torirnamp naaana T?J nra xnxi X3r yarn ]:nx irm ixs inqa oana ixipa iroar Tai rnara nx nb TIDXI T:B bar nbbian Tav nwon aa lanara ^aah^ ^aan nnx na bn lain na -ay

xipi

-"aa

'

.-

x-'araxn

mbam TIX
:

'an nara

-ar

bax bipa

a-rb

57

naxb ama-p bnm rbbaaa bnpb rby

: :

>T br

oi.
:

4b>

man TO o-nxaa nb^bn D1X Tllb Tlia 1HX naa XT ^1:^.1 pi -pa mm na 'ayi.-nnr'aa navra by lay 'jn nnn ..-rmnnK -i3"ia nnr nair-'ao yaorn bxiar TIO?X
nnmni rTTOO

-jnxi Tiizra

Tvia

nnx
1

13 qxi
:
>

mm oibtrr mm or on^n
:

-ox-

"J3a

rtor

i^x

mm nm
Djrsn

o^ars
:

nwbm

npbna
Dip nnyi
. :
: :

nxtm
11

vnr

^ yn ^B^I TOD ninbm minai

:

Timy

n^ aah xb
1

^nbna itzran

!?3

ax(jo)

-prfcx mn oon nmon nanan is-ia xim D-QTpna am- aaa:ows3 raip fn oyn

mo^na
onb

ms
oi,

11

xitzn
:

-.

raaan taaor bab onb Tiai

laana

nnx -n^an xbiriiaw r6x mpm nnsa 75 nnx-'aja can pmm nm iar mm irybx pan rnx ]a nxeb 'aenxi rib-inn riaron BTTP nx.-nbx rtD-'bn nx -"nx p nx ib naxi nb npas ^n nbn: -jb mmT nawan nx? by oaipna nnx
6a)
. : : : :

-|Ta .p nx

ib

-taxi
:

namte rnx ]a bx

^na

iaw
.

D-aian
:

onpn
:

">ba

bai

o'nbn
:

niasra

D^X^TI jx^ib -piap

:

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BL 16UO
.A8 cop. 2
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GASTER The Asatir

(DUP.34-2U-72)

UNIVERSITY OF CHICAGO

19 111 343 941

i"

BL 16UO
.A8 cop* 2

Gaster

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