SALIM
SALT
551
AiVwv d^ffaXfxbs fiaadvov Kai "ZaXrjfj, avrbs 6 ava^alvwv. In tlie Com. on 3'-'^ the new edition has in the text SaXt'/x, but thinks in the apparatus that HaXruj. ■would perliaps be better. With the view of a plural agrees the fact that most MSS spell the ending -ei/x, and not -17/u, as m the Comi)lutensian Polyglott ; the latter spelling (-aXTj/x) would favour identilication with ch^. In the article ^Enon (vol. i. p 35), most of the topographical identifications proi)osed for these places are discussed. AVe may add that AINCON H errVI TOY IALI<M> is entered already on the mosaic map of iSIadeba on tlie left bank of the Jordan, and that the oldest and most explicit discussion of these sites is found in the pilgrimage of the so-called Silvia of Aqui- tania (or Etheria of Spain), about 385. A special monograph was piiblished in 1903 by C. Mommert (yEnon and Bethania die Taufstidtcn des Taufers, nebst einer Abhnndlung iiber Salem die Kiinigsstadt dcs Melchiscdech, Leijjzig), on which see G. H. Gilbert, AJTh vii. 777; of., further, KX. M. Koi/ci;- Xi5es : 6 iv 'lopddur) tottos rrjs /SaTrriVews tov Kvpiov /cat TO fMovaaT-qpLov rod aylov llpo8p6/j,ov (Jerusalem, 1905) ; also Lolir, ' Wie stellt sich die neuere Paliis- tinaforschung zu den geographischen Angaben des Johannesevangeliums,' Dsiit/ich- Evangelische Blatter, Dec. 1906.
When Silvia had finished Jerusalem, she wished to go ' ad regionem Ausitidem ' to see ' memoriam sancti Job.' It took her eight days (ninnsiones) from Jerusalem to Carneas : ' in quo itinere iens vidi super ripam Jordanis fluminis vallem ijulchram satis et ama;nam, abundanteni vineis et arboribus, quoniam aquiu multae ibi erant et optimse satis. Nam in ea valle vicus erat grandis qui appellatur nunc Sedimn. In eo ergo vico, qui est in media planitie positus, in medio loco est monticulus non satis grandis, sed factus sicut solent esse tumba^ sed grandis : ibi ergo in summo ecclesia est.' She inquires after the jilace, and receives the answer : ' lifec est civitas regis Melchisedech, qu;« dicta est ante Salem, unde nunc corrupto sermone, Sedima appellatur ipse vicus. ' P'or further details, amongst wliicli is tlie statement that when people dig for founilations of new buildings, they find ' aliquoties et de argento et a^ramento modica frustella,' the reatler is referred to Silvia. She then remembered that in tlie Biljle it was written : ' Baptizasse sanc- tum Johannem in Enon juxta Salim.' Therefore she inquired also after yEnon, and was shown the place ' in ducentis passibus . . . hortum pomarium valde amocnum, ubi ostendit nobis in medio fontem aqu.ne optinue satis et pura', qui a semel integrum fluvium dimittebat. Hal)el)at autem ante .se ijjse fons lacum, ubi parebat fuisse operatum sanctum Joliannem baptistam. Tunc dixit nol)is ipse sanctus presbyter : In hodie hie hortus aliter non appella- tur griBco sermone nisi ccpos tu agiii lohanni, id est quod vos dicitis latine "hortus sancti Jo- hannis"' (for further particulars, see again the text). Going on for some time ' per vallem Jor- danis super rii)am fluminis ipsius,' the traveller sees after a little the town of the holy prophet Elia, ' id est Thesbe,' where his cave is, and also ' memoria sancti Gethre,' of whom we read in the Books of the Judges (this is, of course, Jeplithah, and not Gad, as has been suggested by Mommert).
This localization of the two places agrees exactly with the statement of Eusebius that /Enon was 8 miles soutli from Scythopolis (see vol. i. p. 35, and supply from the Berlin ed. p. 152, the reference to Procopius, who helps to (ill up the lacuna in the Greek text with '^akoufxias, just as Jerome reads). But instead of seeking the place west of the Jord.an at Sheikh Salim, Mommert now seeks ^non east of it at 'Ain Djinn ('well of the leprosy'), at the foot of tiie hill ' Srharabil,' as he spells it, or ' Seharhablt ' as it is spelt on the map
of J'ischer-Guthe, opposite to Tell Ridhgah, with which it has been identified hitherto.
We thus get the following identifications: (1) Tell Ridhgah, (2) Sharubil, (3) S<dim east of Isablus, (4) Wadij Suleim near Anata, (5) 'Ain Karim, (0) ShiUdm in the Negeb. A definite result has not been reached as yet ; the identity of yEnon and Bethany (.In 1-* RV) is not improbable.
En. Nkstle.
SALMON.— A link in our Lord's genealogy (Mt l^S Lk 3-2 [RVin Sala-]).
SALOME (Gr. Za\di/j.ri, possibly shortened from Heb. '?N\'?i'?p' ShclomVcl, or the name = oiV Shuluin Avith Gr. termination). — 1. The daughter of Hero- dias, mentioned (although not by name) in Mt 148-11, Mk 6-2-28. yee Herod in vdl. i. p. 722% and Herodias.
2. The mother of James and John, and wife of Zebedee (Mk 15^» W ; cf. Jn 19-5, Mt 20^" 27''''). In St. Matthew's account of the ambitious request of the sons of Zebedee, she is represented as coming with her sons and prostrating herself before Jesus. St. Mark does not mention her in this connexion. She was one of the women who followed our Loi'd and ministered to Him {-^Kokovdow avriij Kal Slt)k6vovv avT(2, ]Mk 15'*i), and was present at the Crucifixion. Along with Mary Magdalene and Mary the mother of James the Little, she came after the Sabbath was over, bringing fragrant oils (dpui^ara, /xvpa [Lk 23''']) with which to anoint the body of Jesus. In the narrative of St. John there are mentioned as present at the Crucifixion (standing 'by the cross') ' his mother and his mother's sister, Mary of Clopas and Mary Magdalene.' It has been argued by some that three women only are here mentioned, and that the words ' Mary of Clopas ' are explana- tory of 'his mother's sister.' Most of the more recent commentators, however, notably Westcott ('St. John' in Sj>eaker's NT Commentary, p. 275), hold that four women are meant, and that ' his mother's sister' is Salome. The following con- siderations seem fairly conclusive in favour of this latter view : (1) it is most unlikely that two sisters in a private fanuly should bear the same name ; (2) the parallelism ('his mother and his mother's sister; Mary of Clopas and Mary Magdalene') is characteristic of St. John ; (3) ' the circuitous man- ner of describing his own mother is in character with St. John's manner of describing himself (W. L. Bevan in Smith's DB, art. ' Salome ') ; (4) the Peshitta inserts ' and ' before Mary of Clopas ; (5) Mary Magdalene, Mary the mother of James the Little (who is certainly the same as Mary of Clojjas), ajul Salome are mentioned by St. Matthew and St. Mark as present. The supposition that Salome = ' his mother's sister' harmonizes St. John's account with that of St. jNIatthew and St. Mark,* See also artt. Clopas, Mary.