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Introduction INTRODUCTION i. MEM AR MAR Q AH Memar Marqah (The Teaching of Marqah), or as it is called in the latest manuscripts "The Book of Wonders,"1 is probably the most im- portant Samaritan work after the Samaritan Pentateuch2 and Tar- gum3. There are several reasons for this claim. It is the oldest literary product that can be dated to within a century or two of its composition. It is upon Marqah's Memar that many Samaritan theologians, mystics and liturgists of later, mediaeval times based their work. Furthermore, it is the only representative of Samaritan literature in the early cen- turies A.D., apart from the few Hymns by Marqah4 and his son Nanah5 (both names being Aramaized forms of the Roman names Marcus and Nonus) in the Samaritan 'Book of Common Prayer' called the Defter.6 We find in Marqah's great work the first traces of that most remark- able phenomenon of Samaritanism, the assimilation of Christology and the application of it to Moses. Here we see the almost inchoate form of one of the most astounding cases of syncretism, without concomitant corruption of the original forms, in the history of religion. Marqah's Memar is equally valuable as a compendium of many opics in Aramaic, a language th at has hardly yet received the atten- tion it deserves. In the first few centuries A.D. Aramaic was certainly he spoken and literary language of the Samaritans and in this work of hat period there is revealed a form of that language, albeit through ate MSS, possessing many interesting forms and loan-words, and many 1 Sefer Pell'ata. So also M. Gaster: Samaritan Oral Law and Ancient Traditions, Vol. i. Eschatology, 1932, p. 86. 2 See P. Kahle: "The Abisha' Scroll of the Samaritans" in Studia Orientalia Ioanni Pedersen (Septuagenario A.D. VII id. Nov. Anno MCMLIII) 1953. For the text see von Gall: Der Hebräische Pentateuch der Samaritaner, Giessen, 1918. 3 See J. W. Nutt: Fragments of a Samaritan Targum, London, 1874. The complete text of B. Walton in Biblia Sacra Polyglotta, London 1655-57, unreliable. A new critical text based on older MSS is to be prepared under the patronage of Prof. P. Kahle. The best work on the Targum to date is P. Kahle's "Fragmente des samaritanischen Penta- teuchtargums" in Zeitschrift für Assyriologie, XVII. 4 The only serious study and publication of these Hymns is P. Kahle's "Die zwölf Marka-Hymnen aus dem 'Defter' der Samaritanischen Liturgie" in Opera Minora, 1956. See also S. Brown: A critical edition and translation of the ancient Samaritan Defter [i.e. Liturgy) and a comparison of it with early Jewish liturgy, doctoral dissertation, Uni- versity of Leeds, 1956. 5 For the text see Sir A. E. Cowley's The Samaritan Liturgy, Oxford, 1909, Vol. I. pp. 15, 410, 422. 8 A. E. Cowley, op. cit. I. pp. 1-92. II XVIII Introduction treasures of Aramaic syntax. Knowledge of the Aramaic of Central and Northern Palestine has never been great as compared with that of Baby- lonia and Southern Palestine. Now the study of the Aramaic spoken by the large Samaritan population in Palestine can be further advanced. There are several problems associated directly or indirectly with this work. First, there is the question of the exact nature and aim. It has often been described as a commentary on the Pentateuch, and a mid- rashic commentary at that.7 Yet it is not a typical commentary as Christians, Jews or Muslims would understand the word 'commentary,' for we do not have anything here like a continuous verse-by-verse com- mentary. In Marqah's monumental work there are certainly midrashes of great length, based on the Bible in the main, but there are also long philosophical, didactic and 'scientific' passages not so based. Theories are set out; there are hymns of praise resembling in content and style the Hymns of Marqah in the Defter; there are independent kabbalistic passages. It would clearly be more accurate to describe this work as a Thesaurus of early Samaritan traditions, hymns, beliefs, saws and epithets, and possibly primitive liturgical phrases and expressions. Different people will judge differently the value of Marqah's Memar. Some will regard the long midrashes on the Exodus and on the Death of Moses as foremost in value. Others will consider Marqah's theological teaching as of prime importance, while yet others will see in what Marqah says about creation something that fills a gap in the history of science. Those specially interested in the historical development of Aramaic will discover here a valuable contribution to the language spoken and written for well over two millenia. Another problem is the content. Why should a work like this begin at the story of Moses and the Burning Bush ? Why not at Genesis chapter i ? Indeed the most important statements about creation are to be found in Book VI! It has been suggested8 that the original Book I must have contained the midrash on the Birth of Moses,9 but the present writer thinks this unlikely, chiefly on the ground that the Samaritan stories of and hymns on the Birth of Moses include so much of the story of the Birth of Jesus as revealed in the Gospels of St. Mat- thew and St. Luke, while Marqah shows considerably less sign of ' So D. Rettig's title Memar Marqah: Ein samaritanischer Midrasch zum Pentateuch unter- sucht, Bonn, 1934. So also Heidenheim's Der Kommentar Marqas, des Samaritaners, Weimar, 1896. 8 J. E. H. Thomson: The Samaritans: Their Testimony to the Religion of Israel, Edin- burgh, 1919, p. 268. M. Gaster: The Asatir: The Samaritan Book of the Secrets of Moses, London, 1927, p. 134. 9 See M. Gaster: "The Samaritan Legends of the Birth of Mor.es" in The Quest, XXI. 1, London, 1930. J.Macdonald: "The Samaritan Doctrine of Moses" in Scottish Journal of Theology, Vol. 13, no. 2, June, i960, pp. 149—62. Memar Marqah XIX having been influenced by the Gospel writers than the post-Marqan and chiefly 14th century writers who set out the story of the Birth of Moses, although it must be admitted that an additional book by Marqah on Moses' Birth may have been lost after its use by later writers. On this we have no information.10 At the same time, the Samaritans of today assert that the Memar once covered the whole of the Torah, but there is no way of validating this claim. In 1932 Gaster thought the Memar consisted of five books, and an additional one, now lost, containing the story of the Death of Moses,11 a remarkable fact that reveals the state of Marqah studies as recently as thirty years ago. We must accept that Book I begins with the Commission of Moses at the Burning Bush. When Marqah's view of history is taken into full account, it seems natural that the starting point for the Exodus mid- rash should be the Commission rather than the Birth of Moses. To Marqah the plan of God for His people hinged solely on the question of deliverance from sin and adversity. God's dealing with His peoples in Marqah's view were basically soteriological. Thus for Marqah man is so created that his innate wisdom can bring him deliverance from folly and regret; thus the great deliverance of Israel from Egypt is brought about through God's vice-regent Moses; so in the last days the Samaritan Messiah, called the Taheb, will deliver the true believer from the judgment. For students of comparative religion and those of heterodox Judaism (and even those of primitive Christianity and nascent Islam) Marqah's Memar provides new and vital material. Some have suggested that the Samaritans were dependent on Judaism. Others have said that Sam- aritanism is a hotch-potch of Judaism, Christianity and Islam. The present writer has indicated elsewhere12 that Islamic doctrines and ideas do not enter into Samaritanism as early as Marqah's time, and he will show elsewhere how assimilation from Christianity does not develop fully until after Marqah's day. In the Memar the religious atmosphere is similar to that found in Palestine and surrounding regions from the period of Persian rule, through the Hellenistic era, up to the early decline of the Roman Empire. A comparison of the Samaritan Asatir, a book of ancient legends which may belong to the Hellenistic period or possibly the Roman, with the many apocryphal works from the 3rd century B.C. on, will reveal the same or closely similar ideological climate. 10 Ghazal ad-Duwaik's Moled Moshe (13th or 14th century) is almost a liturgy in itself for the commemoration of Moses' Birth, but used on other festive occasions ever since. 11 M. Gaster: Samaritan Oral Law, p. 86. 12 "Islamic Doctrines in Samaritan Theology" in Muslim World, Vol. L, no. 4, pp. 279 to 290, October i960. II* THE DATE OF THE MEMAR Marqah was the son of Amram b. Sered according to the Samaritan chronicles.13 It is not known for certain whether he was a High Priest as the 13th or 14th century Vatican MS14 and later liturgical MSS state; it is more likely that the ascription of that MS and others really refers to the 13th century Amram, High Priest. However, there is no doubt that the Samaritans themselves for centuries have regarded Marqah as a man of the greatest possible distinction, whom they re- vered as they revered no other outside of their Bible. From the 14th century on liturgical compositions were often modelled on Mar- qah's style.
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