The Chain of Samaritan High Priests: A Synchronistic Synopsis: Published for the First Time Author(s): M. Gaster Source: The Journal of the Royal Asiatic Society of Great Britain and Ireland , Apr., 1909 , (Apr., 1909), pp. 393-420 Published by: Cambridge University Press Stable URL: https://www.jstor.org/stable/25210743 JSTOR is a not-for-profit service that helps scholars, researchers, and students discover, use, and build upon a wide range of content in a trusted digital archive. We use information technology and tools to increase productivity and facilitate new forms of scholarship. For more information about JSTOR, please contact support@jstor.org. Your use of the JSTOR archive indicates your acceptance of the Terms & Conditions of Use, available at https://about.jstor.org/terms Cambridge University Press is collaborating with JSTOR to digitize, preserve and extend access to The Journal of the Royal Asiatic Society of Great Britain and Ireland This content downloaded from 192.136.114.10 on Fri, 08 Oct 2021 16:21:13 UTC All use subject to https://about.jstor.org/terms XI THE CHAIN OF SAMARITAN HIGH PRIESTS A SYNCHRONISTIC SYNOPSIS : PUBLISHED FOR THE FIRST By M. GASTER ? INTRODUCTION TI1HE Samaritans posse&s three Chronicles, written in t mixed Hebrew idiom peculiar to them. In substa identical with one another, they differ in form. O quite short, the second a little more expanded, and third a further enlargement of the two previous on Of these Chronicles the second has been publishe Dr. A. Neubauer, " Chronique Samaritaine " (Jou Asiatique, 1869 ; and separate^, Paris, 1873), fr copy made by the present High Priest under the Tolidoth (T.). The third, by E. N. Adler and M. Seligs " Une nouvelle Chronique Samaritaine " (Revue des Et Juives; and separately, Paris, 1903), taken from a mo copy made by Ab-:Sakhiva in 1900 from an older M the possession of the Samaritan priest Phineas. I quo as "Chronicle" (Ch.). Both editions arc accompanie a French translation and a few stray notes. But shortest of all, obtained together with copies of the o two Chronicles, and copied by the same High Pri Jacob son of Aaron, has hitherto not yet been publi It goes by the name of Tolidah and of Shilshela the former name has been given to the Chronicle e by Dr. Neubauer, the name Shilshelat or Chain, i. tradition, is given hy me to this Chronicle published for the first time. This content downloaded from 192.136.114.10 on Fri, 08 Oct 2021 16:21:13 UTC All use subject to https://about.jstor.org/terms 394 THE CHAIN OF SAMARITAN HIGH PRIESTS The Samaritans have also some Chronicles written in Arabic, the best known of which are the so-called Arabic Book of Joshua and the Chronicle of Abul-Fath. Others are still in manuscript. All these are in the form of the ancient annals. It is purely annalistic writing, not real history. The annalist merely writes down contemporary history and brief entries, which his successor continues where his predeceasor has left off. He retains what he finds in the older writing and sometimes adds new facts, amplifying it. The result is, that such a compilation contains at the same time very old and very recent materials. The old is thus carefully preserved in the last, and the time in which the last copyist lives is not the date of the entire book. The first part may be many centuries older than the last chapter of such a Chronicle. It is necessary to dwell on this fact in order to understand the true character of those three Hebrew Chronicles. The text of the first and shortest recurs without any change of wording in each of the succeeding writings. To the brief note, however, a few details are added to fill up gaps or to complete the story briefly indicated in the first, but otherwise the old is found intact in the new. The comparison between these three texts is a study in ancient chronicle-writing, not without interest and importance for the history of the Samaritan literature. Of greater moment still is the fact that the oldest Chronicles of the Samaritans were originally written in Hebrew, and that the Arabic compositions are translations and amplifications of the materials found in the older Hebrew writings. Abul-Fatli mentions in the Introduction to his Chronicle a largo number of Hebrew Chronicles used by him as sources for his own compilation in addition to those written in Arabic. Of the Hebrew sources one is called " Tolidah" and the other " Dibrei Hayamim ", or " Genealogy " and " Chronicle ", the latter a more elaborate This content downloaded from 192.136.114.10 on Fri, 08 Oct 2021 16:21:13 UTC All use subject to https://about.jstor.org/terms THE CHAIN OF SAMARITAN HIGH PIUESTS 395 composition, the other containing practically only the genealogy or chronology of the Samaritan High Priests. These arc the very Chronicles Ch. and T. published hitherto. But the Samaritans had a still more extensive historical literature. Not only do they constantly refer to their "Dibrei Hayamim", i.e. "The Chronicle" in Hebrew, but Abul-Fath himself, in addition to the two books just mentioned, refers explicitly (p. 139) to an elaborate Hebrew Chronicle, which contained not only a detailed description of the many deeds of Baba Rabba, but, according to him, also elaborate legends whieh had circulated about that great man, the greatest among the Samaritans. From Baba Rabba dates the Renaissance, or better, the consolidation of the Samaritan Commonwealth in the third or fourth century A.D. In his time lived their greatest poets and writers?Markah and his son Nana. Such an elaborate Chronicle of tho fourth century had, evidently, been preserved in Hebrew among tho Samaritans down to the period of Abul-Fath (fourteenth century). Who knows whether it will not sooner or later come to light as so many other writings of the Samaritans hitherto unknown, and how much of it may be found in those already known ? However large the number of such Samaritan Chronicles and Annals may bo, it is no proof of their reliability. Through their annalistic character these Chronicles practically start from one and the same ancient source, which they follow with literal fidelity. Comparing e.g. the more elaborate Arabic Chronicles among themselves, it will be found that Abul-Fatl.i copies out verbatim the work of his predecessor, and more recent compilers do likewise. Similarly, in "The Chronicle" the whole of the Tolidah can easity be found embedded in other material gathered from different sources, and one and all resting ultimately on the Chain. A mistake in one is, therefore, This content downloaded from 192.136.114.10 on Fri, 08 Oct 2021 16:21:13 UTC All use subject to https://about.jstor.org/terms 396 THE CHAIN OF SAMARITAN HIGH PRIESTS faithfully reproduced by the succeeding compiler, and confusion grows apace. This could, however, be detected by a critical examination of the more ancient texts. The real difficulty lies elsewhere?how to determine what a given date in a Samaritan Chronicle may mean; to which of our better-known dates does it correspond ? Of all the problems connected with the Samaritans none is more difficult than that of their Calendar and of their system of chronology. In spite of the admirable work done by Scaliger and the attempts by De Sacy, we arc still far off* from a clear and comprehensive description of the Samaritan Calendar, and of the mathematical and astronomical principles upon which it is based. The Samaritans ascribe the invention of their Calendar, upon which the whole system of religious festivals depends, to Phineas, the son of the High Priest Eleazar, who had entered the land of Canaan together with Joshua, and who had taken the meridian of Sichem as the basis for his calculations. For all that, very little is known to this day how they calculate the new moon, how they compute the year, and how they manage to synchronize the lunar and the solar year by the intercalation of a thirteenth month at stated and astronomically-fixed intervals. This has a distinct bearing on their chronology, and on the calculation of the corresponding year of any other era, be it the Greek (Seleucidan) or the Muhammedan or the Christian era. Nor are the Samaritans agreed upon one single era. I have found among them no less than four different S3'steins of computation, even in the dates inserted into the sacred Scrolls of the Law. Some arc dated according to the era of the Creation, others according to the entry of the Children of Israel into the land of Canaan under Joshua; again, others are dated according to the Muhammedan era, and in their Calendar (my Cod. 820) I found also the computation according to the era of Jezdegerd. In a MS. This content downloaded from 192.136.114.10 on Fri, 08 Oct 2021 16:21:13 UTC All use subject to https://about.jstor.org/terms THE CHAIN OF SAMARITAN HIGH PRIESTS 397 of the British Museum (Or. 5034) we find, in addition, also the Greek era and the era of Diokletian. As this is the oldest-known dated MS. of Samaritan liturgy, it is of some interest to repeat here briefly the "Tarikh" or "Tishkal", as it is called by the Samaritans, and the corresponding dates. This "Tarikh", made out in the usual Samaritan form by singling out certain letters from the text, to which a numerical value is assigned, gives the date of the MS. according to the era of the lixodus and not that of the entry of the Israelites into the land of Canaan, as the year 2903. The corresponding date according to the "Kopts" is the year 1972 of "Diokletian, the last king of Egypt". According to the Persian era it was the year 1635 of " Yezdegord, the last of the kings of Persia". According to the computation of the "Rum", i.e. Greeks, it was the year 1577 of "Alexander tho son of Philis the horned". According to the Arabians it was the year 656 of "the Kingdom of the Ishmaelites". Lastly, another date is added, which has not yet been deciphered, but which I read " ft) #p1, i.e. 620 according to the Jewish (Samaritan ?) computation ".l There is so much apparent discrepancy between these various dates and eras that they may well tax the ingenuity of scholars. The copyist would certainly not make mistakes in each and all of them. It is not here the place, nor now the time, to enter upon the solution of this problem. Suffice it to remark that if we add the intercalary months, which play a similar important r61e in the Samaritan Calendar as in the Jewish, and we subtract the thousand from the other eras, a certain approximation is obtained which justifies the belief that the corresponding dates are correct On flyleaves of liturgical MSS. and of ancient Samaritan Bible codices, also chronological data are found which 1 Cf. a detailed description of thin MS. hy the Rev. G. Murgoliouth, Zeitschr. Deutsch. Morgenlund. Gescllsehaft, 1897, p. 499 if. This content downloaded from 192.136.114.10 on Fri, 08 Oct 2021 16:21:13 UTC All use subject to https://about.jstor.org/terms 398 THE CHAIN OF SAMARITAN HIGH PRIESTS contradict one another and increase confusion. In my Cod. 806, an ancient copy of Numbers on vellum, I have found on the paper flyleaves, added by a late hand, three short chronologies differing in details from one another. The author of those notes quotes four different traditions and calculations of the dates from Adam to his time (1262 Hedg. = 1845), and he refers specially to the PltDB'p pETI ("Correct Calculation" or Calendar) for one set of figures and to the " Tolidah " for another. As to the time when the " Fanutah " will come to an end, i.e. the advent of the "Tacb", he also gives two different dates. According to one, 3,896 years passed from Adam to "Ezrah the Scribe", and 2,204 [1. 2,104] have still to elapse so as to complete the 6,000 years. Immediately after this calculation he says that, according to the Master Pinehas, the " Fanutah " will last 2,947 years from the time that the Ark was hidden. He also has a list of the High Priests, which, however, is incomplete. Of these numerous eras on\y that of the Creation has been used in the " Chronicle ". The " Tolidah " has only the dates of how long each High Priest was in office; occasionally reference is made to the Muhammedan era. No consecutive date is given. From this scant information it has hitherto been very difficult to tix the date when any of these priests lived. But that is not all. The student of Samaritan chronology is confronted with another difiicultjr due to the tendency of the Samaritans to modify the dates in order to harmonize them with certain dogmatic views of theirs of the duration of the "Fanutah", i.e., the disappearance of the Divine favour, and the time of the advent of the expected " Taeb", the Restorer, as exemplified by the two calculations just mentioned. They therefore divide the time into certain definite periods, and alter accordingly the dates of events and of persons. Vilmarl has already drawn attention to this peculiar 1 Abul-Fath, cd. Vilmnr (Gotha, 1805), pp. xlix it This content downloaded from 192.136.114.10 on Fri, 08 Oct 2021 16:21:13 UTC All use subject to https://about.jstor.org/terms THE CHAIN OF SAMARITAN HIGH PRIESTS 390 tendency, which vitiates considerably the reliability of their chronology. The importance of the " Chain of tradition " which I am publishing now for the first time from my MS. Cod. No. 862 (Cod. A) lies in the fact that it helps in settling some of these chronological difficulties. It has been copied or com piled by the actual High Priest, Jacob son of Aaron, who has written it in his usual admirable calligraphical hand. No more perfect penman among the Samaritans than this High Priest, whose copies are a model of neatness and clearness, and, on the whole, absolutely reliable for their accuracy. It is possible?nay, probable?that he merely copied a more ancient text and completed it down to his time, for I possess also a second copy of the same book, Cod. 877 (Cod. B), which, however, is written very care lessly. The unknown copyist has altered and changed the entries and corrected many a passage. It looks much more like a rough draft than a final copy, and differs also in some details from A. But l>oth are identical in the easential feature which characterizes this " Chain ". Both contain not only the same brief account of these names of the patriarchs and priests, but they have the same system of synchronistic notation of the dates. No less than three eras are consecutively given. First that of the Creation, then the entry into Palestine, and thirdly the Muhammedan era, in parallel columns. Moreover, in the first column, starting from Adam, the date is given how old the person was when his first son was born, or how long he was in office as High Priest; in the second a computation of the era of Creation whieh is continued to our very days. When the time arrives for the entry of the Children of Israel into the land of Canaan, a third column is added giving then the era of the entry. Finally, with the advent of Muhammed begins a fourth column with the last-named era. The "Chain" contains thus three different eras placed syn chronistically side by side, and helping thereby to fix This content downloaded from 192.136.114.10 on Fri, 08 Oct 2021 16:21:13 UTC All use subject to https://about.jstor.org/terms 400 THE CHAIN OF SAMARITAN HIGH PRIESTS the chronology, at least for the time, from Muhammed on, and, if possible, to work it backwards towards the more remote beginnings. A brief description of the MSS. used for this edition may now follow. Cod. A (No. 862), small octavo, 16 pp., neatly written by the High Priest, with carefully ruled lines in red, carries the chronology down to the year 1325 ii. = 1907. Cod. B (No. 877), rough quarto of five folios, leaves off at the year 1306 H. = 1888. Unfortunately a page in the middle is missing, covering the space of 1,380 years. The copyist follows in the main the original of A, but the notes in the margin and the dating on the tops of the pages are in Arabic, and not Hebrew as in A. B differs besides slightly from A, inasmuch as B counts the consecutive number of the persons enumerated, and divides them, at least in the beginning, into groups of sevens and tens. In lieu of writing out the dates in words as in A, B gives the figures in Arabic notation. Other discrepancies are of minor importance and are due to carelessness on the part of the copyist. In order to make this edition as complete as possible, I have compared the dates of this " Chain " with those found in the other two Chronicles and with that of Abul Fath, noting the differences in the footnotes. I cannot say that even after all this comparison we shall have arrived at a complete harmony of the Samaritan tradition, but through the synchronistic table some stability may have been introduced into it. The text published is taken from Cod. A. Mistakes, which even the High Priest did not avoid, are corrected in the text; the reading of the MS. is given in the footnotes; also the variants of B, the " Tolidah" (T.), "Chronicle" (Ch.), and Abul-Fath (A.F.). I have added the details from B not found in A, and enclosed them in square brackets. An English translation has. This content downloaded from 192.136.114.10 on Fri, 08 Oct 2021 16:21:13 UTC All use subject to https://about.jstor.org/terms THE CHAIN OF SAMARITAN HIGH PRIESTS 401 also been added based on the critically emended and corrected text. One word must be said now about the transliteration of the proper names. It is based on the Hebrew pro nunciation of the Jews. The Samaritan pronunciation differs somewhat from that of the Jews, and they more over pronounce all the gutturals, inclusive of the letter koph (k, p), without any apparent distinction. Thus Noal.i becomes Na ; Isaak, Yesa*; and so on. The study of the Samaritan names would also yield interesting results. I cannot dilate on them here. Suffices it to draw attention to the fact that, like the Jews, so also the Samaritans evidently have avoided for centuries to give to their children the names of Biblical patriarchs, Noah, Abraham, Isaac, Moses, etc. In other respects there seems to be further close parallelism between the two sects in the names themselves which they have given to their children at certain times. For tho Samaritans have also double names ; one which may be considered the equivalent of the " holy " or " sacred " name of always a purely Jewish or rather Biblical one, and another often borrowed from tho Onomasticon of the other nations, Greek or Roman in ancient times, Arabic since the conquest of Palestine by the Arabs. This multiplication of names has introduced an element of doubt and complexity into the scant literary history of tho Samaritans. No list is known of equivalents of these two names; the identity of some Samaritan authors is now often difficult to ascertain. The High Priests, however, seem to have shunned this practice. All the Samaritan Chronicles, including those written in Arabic and giving the names in Arabic transliteration, havo only tho purely Hebrew names of the priests without any equivalent in another language. Nor have I found in modern times the High Priest having any Arabic equivalent, but most of the other Samaritan priests, and even the sons of the This content downloaded from 192.136.114.10 on Fri, 08 Oct 2021 16:21:13 UTC All use subject to https://about.jstor.org/terms 402 THE CHAIN OF SAMARITAN HIGH PRIESTS Hicrh Priest, have ah Arabic name in addition to their Hebrew one. Thus Abisha is called Nadgi, Azi, and so forth. The discovery and publication of all the records still kept by the Samaritans, but perishing fast under foreign, and not the best, influences working upon the dwindling community in Nablus, may still solve some of the problems in the history of the Samaritans, of their chronology, and of their Calendar. This content downloaded from 192.136.114.10 on Fri, 08 Oct 2021 16:21:13 UTC All use subject to https://about.jstor.org/terms n THE CHAIN OF SAMARITAN HIGH PRIESTS 403 IV. III. II. I. jwn pan rich pyn wn . 1^1 . pan nn : oan %i p yone>K wn .noy , npi* : di tfrn : pi. id t\bx a : pm. kd tf>K . pnv : pi.m. *^>? t pai. a* ^ ^ : ii. *b* .d.tok J pi. na ^? : pai.aa *?>? a J101. n .<ft : pi.no t|ta jpai.ay^aa jid^ki T>n pan m .mas : pai. n ^ a : pi. a *? -raw DnDfc>n *?K d*pki nry ronoa o>?$> ya-w p&y .p:o mt?i ori? |nan n? .note J pai? a? *P? : pai. a n?? a : pi. to ^ 1 : ao n?? p.ic won p Kim myn no *a. roe> n-wv npb? >a mi i*a? jna> nfhi : ow? id wx idvSbb *?*n nto? idb? onopn :pmrp . 13a D-ioy t pai. iy *)*?? : pjuo rp* a pi* W *1<k 1 : a1? u l3i notep pn? p apy* : pai. na tf>H : p-n. a!? ^k > : pai. ia ?* 1 : dd h?i yia&> run oi*n iy : pro* p This content downloaded from 192.136.114.10 on Fri, 08 Oct 2021 16:21:13 UTC All use subject to https://about.jstor.org/terms 404 THE CHAIN OF SAMARITAN HIGH PRIESTS | IV. III. II. I. pro hdi pvznb ntyi pwi not? : oat? ba pro wn mpS . nv . pi1#DQ pn# 1V ^ 3 jpnii v ^ n , aD [126] npbn ntr? roun Dnopn T |B nn&>n ibon wa nt nifn ^3^DpnK-?^NpT : tpv |nan j? aa pan nt. tpi* . pm# n> ^ a . jW#t3 ^ n . ^ [127] : pwm an nt. n ua on^D . pn,nD . pm# Hy ^ a . pi1t nD ^ n , ? [128] p 14 bya yB?aN pnn vhni enow-i : ntyba *n? nt v 13a "iiyba pn .DB . pm, iy ^M n . pi1t v ^ n . nD [ia9j .Taitn yc?aa .nwni i on^D Pm. no : pm.aj *|b? a : pti. id *p? n j u ci3o] nay |ptn ron iwa nt *a s note p nba bya y^a? p onro y^aa . pm. Dy : pm. id *?k a j pn.D t|b? n j nb [wii .ro ntyba pm.ro : aai. tjba n j pm. i* qba n j ib 0323 nTn m^acn on^D Poi. u : ijd *tb? a : pm.n ^b? n j kd [133] nsn mi nniana by mny DipDi iDipo : W pa ntryna . m ntyb? nitptt :pi. wrptn : pai.n t|b? n : no nwi nnD *d vdu watym Dno^b n Dro^D ?i nb? : pi. )> tpa j : poi.na n pao npDnts* roob^ : jrbi *p? 5 pi. a nba * P^ b? ibm Donan i?b> topro DipD Knpi : bD3b? bro This content downloaded from 192.136.114.10 on Fri, 08 Oct 2021 16:21:13 UTC All use subject to https://about.jstor.org/terms ^ THE CHAIN OF SAMARITAN HIGH PRIESTS 405 IV. III. II. I. t nap o* vro* n?pono*ae>n:>avnM h> bv.nw wwi aow*6onDvm>D fitfvaiawomovia oipoa n^ nnan:> xfb vb* nnaon lanan ->b>k o*anan t nnn fini ptyona .: Dipon \m . v iry^K : pni. id j pni. Ka ^k a : pai.no *?>k n : n? nwi .pn? : pni. ro : pni. no *}Sk a : pai. oa *?>k n : t h?tj inana -muni .npn* tpm. y :pm. ty^Ka jpai.Ky^Kn :a* nwiP.i2 .onoy laa d*pk .n onoy pni. o t pii. v *6k a : pni. * *6k n : \?> um inana *o*a n? pn* n?i nndbc ia? pnynK aion npyoa anion nt?aa inya naanKi n-wjwu: ia^> oae> 11 onoy j pii.10 *$h a t pm.o rpK n : na [wu : pni* : pm.ie *?k n : ia n?i nn?a. n^yn ^Kana : pn.K* *|te a : pni. n tfnt n s o* n?i pan ?a inana ppon |o non*? nanan }y npianKi .tnVinan nB>K jnan nr. non*K : pii.aa : pn.oa tfr* a : pni.aa *rto n t no um nw ppon |o Ka jpi.a nas>a *y*ae>n onoy t pn.ro : pn. ny ^k a : pni.no tpx n : rv nasi p ?3 inana jo n*twn nivnKnnKtnnDnK o*an o^aK ^>opnKi lapi oa&> nanoa D^aK ono^n p p nyi: o*aai o^ai This content downloaded from 192.136.114.10 on Fri, 08 Oct 2021 16:21:13 UTC All use subject to https://about.jstor.org/terms 40G THE CHAIN OF SAMARITAN HIGH PRIESTS fl IV. III. II. I. vo*3 a* nty>h* :pi.ay :pai. D^b?a jn vcnba prolan** .D**ay*aa|&W2nn roatrh naca .pyDty : pi.D j pai.ta *b? a : kb wromninana|D Dn?trn|DnitrKib& natrai D*an roca** mana |D roy^ann ibo nbpny Na nisnan nnsai non roai? nnai ntmpn **nt* natr D>xuyi mnai e^bsrDc^n iae*i nn*y ba .roan* bai nnD\n J *A : pai.K* : pai. ro *pN a : pi. a* *p? n : sb nwj p-10 .?e?be'n omD : pai, aa : p?n.b *ib? a j pi. na *|ba n : a* u<>5] Tatrn baana : pai.na : pai.ab *|ba a j pi.ia t|b? n : a nwj km : pai. ib : pa i.ao *|bt* a j pi. tb *}b? n : *o non .a"* ntyb? j pai. no : pai.aa ^k a j pi. id t|b? n : d ciosj .n baana : pai. no : pa i.ay *ib? a : pi, id f\bn n : a nooi .n* ntyb? : pai. ay : pai. &y r)b? a : pi. ay rp? n : t tnoj .^ann ona*D : pai.D : pai.tD *)b? a : pi. nd rjba n : n mu wnn: btfanaj : pai.nb t pm.aD nba a : pai. ib *|b? n : na [n?i *atrn b? nay mai nano naant* wa .nbanba .ro ntyba : p^. <& p^1fav *jba a : pai ny Pjbtf n : nb n?i ibon im.) b? nay p-,1t ^ Pm, a< P|b? a : pai. t s|b? n : a ihri p." nnaoi.nriannuDn <roto |nan nt nae?n nmbma onan D*ana ni*>be> b^naypntybKom : nac oa mana ny w laa btf nay pna : natr v mana 1 T"t Pai. This content downloaded from 192.136.114.10 on Fri, 08 Oct 2021 16:21:13 UTC All use subject to https://about.jstor.org/terms *] THE CHAIN OF SAMARITAN HIGH PRIESTS 407 III. II. I. nan Kaa ih nt. *a&>n papy : pni. Kaa ^on *3K nt ns^n ^Kana : pni.n j nan nnoon KnK 1*0*3 . n^n papy : pni .no *?>k j pii .na pjSk n : ta :s5i :o*Din laa nanK mnDP nt.^ann ^Kana :dhi. nv^K Jpn.OD^Kn jk^ iwj .^K3 nnK *pe> p bv nim *K3iy3K .^yannpapy jpm.m^K tpn.o^Kn :a i?i .D*no*3Knty^ jpm. o^k :pn.nS^Kn :na i?u n^aa Kaa ne>K nt.*^*onn papy spni. no-^K Jpn.na^sn :na m v? .nn^n np^n [*n&>ym .wn ntyta : pm.KD *?>k : pn.ny r^K n : t* im . wn papy : km. *?k a : pm.n ^ki : b ton c*y*3B>] nty^K : Kai. *?k a : pm.io s^k n : o [021 . pan iSon nin 1*0*3 *B>*onn taana : nai. ^Sk a : pm.iv *?k n : *6 m inning) : nono KnK i**n nnKa. *a*opn nty^K : pi. t *jSk a : poi.K ^k n : na twi .m*ian *3ai . *wn *?Kana : pi. t a pjSk a : poi. Ka *(?k n : a iosi tayot?'^ <iv) IV. III. II. I. wa. *y*e>nn nty^K : nb ; pi. no *?>k a : poi. o? ^ aKon^K p noy nlh *a^oiKDyp|?onyi .o*ian ^aont.^a^npspy :no tpi.ny^Ka :poi.oo^ ynmon pn*n d*3 ffih nt. nvyn nufo* : na s pi. ks ^k 3 : poi.na p n^on n3y 1*0*3 .jKino .*a*oe>rn papy : pi.n : pai k* ^k a j ni. ^k n : a m i>.? [*y*acni .-wy nnK ntyta jpi.ia ; pai. & ^k a : tai *?k n : aa ti?j 1*0*3. *ywin papy : pi.to : pai. na *?k a : noi. *?k ,n : ?a nou D*ian *naa naonnK .DKay *aa^> .IRAS. 1909. 27 This content downloaded from 192.136.114.10 on Fri, 08 Oct 2021 16:21:13 UTC All use subject to https://about.jstor.org/terms 408 THE CHAIN OF SAMARITAN HIGH PRIESTS J III. II. I. nini mban p nty pan nt banny mni *)ba niao vhv inny |a*ao .mana jd n> nat^a inty .roptn :nDi*|ba : p roaan j ay tjba : pm laa ntn -ra pan nt. n^bw mw ia nantnai ibon oinn na Dibna nnano natb ne?a na ana pti ina iam ono^n vby looipna poy p bai in^ai Nin ibo oinn ibon mpb ns?a nt pn j p .ono^n ina iam inaa laati m^a roptn : pi.1 a tjba : p .robn : pi.?nv *)ba t pD aipy : pai.aa *)ba : .roapy jpai.tatjba : .?ib Jpni.nv^ba jp .*aK?n ntyba jp .ncao :pai.nDC|b? : p .^;e?n nw : pm.ta ?|ba i .onb ronn yie? *bana vo*n op*ro : D*nmron lann vo*n. n*?be>n jnairo : .ob^ mnanyit^ n*n ronao*> nnsna iwn yoe^a :pm.a*pa :pm.na*|ban :ab .oaa*DDina-|bo .royop tpm.oppa j pai.no tjban :* .roaiD : pm.no t)ba :pai.ay*|ban sn .>y*nnn onoy \ pai.ty *)ba : pai.aa rjba n : d .&>ann papy : pu t tjba : pm.a* *)ba n : b .*ae>n ona^D j pii.m *)ba : pm.aa t)ba n jo npyi -pon oianna ana vo<n. *ib : pii.no nba t pni.iy *|ba n : na P. 7 tpipo anm onotrn oy non .osnnron .n^b^n ntyba : pn.ro *pa j pni.t *pa n : ap . roaiD moitr isnna pan nt. aaa : pti.no *)ba : pm. ib tjba n : na nnooioobB ana vo*n. *y*nnn ntyba : pn. as *)ba j pm. ty *|ba n j ao .nnanp 1 Text d. * t. ao? s t. in. This content downloaded from 192.136.114.10 on Fri, 08 Oct 2021 16:21:13 UTC All use subject to https://about.jstor.org/terms 3 THE CHAIN OF SAMARITAN HIGH PRIESTS 409 GbKT* K310S |K*30 ?nd J|y33 pK ^KT^* K310 ^K> (HI) III. II. I. : k .^Knn nty^K : 3 : d*d^> c*y*3^nj : 3 ?i dto*d : pi * : d : a .fc>Knn yp*3K : pi.a. : d*d tn^ym : n PKnn *tw : pa. t : n. &wnn *pna : p3.n!?. : p naa&o mn* n*nDK inana nnKa : *ty : nenp : w : pii ov : av *^k a : 0^ c?ii : *pna : pava a : pi. 1* *?k a : aa pu c*y*3fc>m : 02V : pai. a : pi.no ^? a : na t^j : di^> : pai.ny : pi.od tf>? a : na twi : n*p?n : pai.nv : pi.o& ^k a : a mi r t kd*k p nin -pom* 1*0*3 : jnain* t pm.aa : pai.t* ^k a : na ( '?] : n*?* : pni.no : pai.o^ p^k a : 3a p?i i*ne>ym jn^n :pm.y : pai.no ^k a :na im JDiaK*3 iaa^o rh& naa 1*0*3 :n*?* j pm.oo : p3i o> .3D ^k 3 : o* no cy*3^ni ojjnsin* :pm.t* :pai.K*^K3 :na im : ^syo^* : pm.ao : pai r? *\W a : 1a c?-*i ina ian -k?k pan nt :n*aio :pm.*y :pai.not)taa :na no : D*^Kyoc*n : pinv : pm.KV : pai.no ^3 : a i?"?j : trmn Dnoy : pii.o* : pni.a* *^k 3 : na iwi . n*p*?n : pii.ao : pni ft spK 3 : na c?] P. 4 .*3^n onoy : pii.kb : pni.ny *^k 3 : vb im c*y*3^m .3ipy Jpn.t* :pm.K*^K3 ib im Skip* *33 oy *3^nn |nan nt n*apy : pn.ia : pm.a *)!?k 3 : uh m nna nta K*nu n3ie>*Knn nntaa .nv3 .htibn :pm.K J pm.KV ^k 3 : no isn ntan jo ioyi Kin nty pan nt nnp jfpmiKO : pii.ni* *r?a 3 :o tf>2j . nfr : pm.KV : pii.no ?tf>K 3 :3 cmj .^ Knn^Kana :poi.3o :pn.A?frKa :ks on naw dhb>3 ibo 13&> pan nt n*nty : poi.ny : pn.ay ^k 3 : n^ [55] .inana pn^wyn 1 Text aa. * b. pm* This content downloaded from 192.136.114.10 on Fri, 08 Oct 2021 16:21:13 UTC All use subject to https://about.jstor.org/terms 410 THE CHAIN OF SAMARITAN HIGH PRIESTS fct : D^nan o^nan rhuhw : nin DVn ny onw p nrtan nt : onann nao ban <id : nanam nbion na* a> ii. i. .ona :pi.b :pi.b m [iobvbi .ne> spm.nb tpi.n i?i .D'iaa jpai.na :* 131 .p*P jpai.nv :y m .babbno rpm.o tno .nro jpm.aa :no i*i [yatri nian ipm.tD :no m tnbtnno :pn.na :to w .n&*> : (*f>a).pn.t :aa m m*tryni :na :*|ba.pai.D tpni.n uoi noa pan by bmon ron vti jo ro natrn .oe> j*lbai.pai.D :p m : bmon nna ronatr ntrama na nbvi nona : n^nona : tjbai pm no : pi.nb im : nbf : tjbai pm. ^v : pi.b d3i [yne>3 :nny :*|baipn.n :pi.nb un :abo :t)bai,pm.nb :pi.b tisi nyn MDJabaupoi.y : pi.nb u?i taint? jroobai.pd) :pi.b in] : mm : D*sbai pi. oy : oy [is] tnnn jroDbaiopm.oo :y m p-3 .na jo *wyn own vby onnaa j rosabai pai.oo : p 1201 ny wm .nay |o yw Dibe>n vby pn** : roobai.pni.D : o 121] . Dibt^n vby npy* j roobai pm.iv : to [221 *ib : roabai pm.no : aa [233 nnp troabai pn.D* :ay [24] . onoy : rosabai pn. ay : aa [253 tn^on .roanan pan pna : roabai pti.na : ao vw : roaoc p aaana vby ro dw a^aan nt*?o : roabai pti.nv : o ? In the Text pai This content downloaded from 192.136.114.10 on Fri, 08 Oct 2021 16:21:13 UTC All use subject to https://about.jstor.org/terms THE CHAIN OF SAMARITAN HIGH PRIESTS 411 TRANSLATION. THE CHAIN OF THE HIGH-PRIESTS. These are the Generations from Adam to this day. I. Date of Birth and Priesthood. II. The Order of the Perfect Book (the Law) (i.e. Date of Creation). I. H. [1] 130 130 Adam. [2] 105 235 Seth. [8] 90 325 Enosh. [4] 70 390" Kainan. [5] 65 460 Mahalalel. [0] 62 522 Ycred. [7] 65 587 Enoch [7th]. [8] 67 654 Matushelah. [9] 53 707 Lamech. [10] 502 1209 Noah [10th] [11] 100 1309 Shem. In the 18th year ilood upon the earth, as it is begat Arpachshad two years af (Gen. xi, ll).1 [12] 135 1444 Arpachshad. [13] 130 1574 Shelah. [14] 185 1708 Ebcr [7th]. [15] 130 1838 Peleg. [16] 132 1970 lieu. [17] 130 2100 Serug. [18] 79 2179 Nalior. [19] 70 22492 Terah. [20] 100 2349 Abraham. Upon whom be peace. The 10th from Noah. [21] 60 2409 Isaac. Upon whom be peace. The 7th from Ebcr. 1 B and A.F. count No. 10=600 and No. 11 =2. Ch. agrees with A. 8 In A wrongly 2349. This content downloaded from 192.136.114.10 on Fri, 08 Oct 2021 16:21:13 UTC All use subject to https://about.jstor.org/terms