The first foreign colonists of Samaria brought their peculiar forms of idolatry with them. [1889] But the Providential judgments, by which they were visited, led to the introduction of a spurious Judaism, consisting of a mixture of their former superstitions with Jewish doctrines and rites. [1890] Although this state of matters resembled that which had obtained in the original kingdom of Israel, perhaps just because of this, Ezra and Nehemiah, when reconstructing the Jewish commonwealth, insisted on a strict separation between those who had returned from Babylon and the Samaritans, resisting equally their offers of co-operation and their attempts at hindrance. This embittered the national feeling of jealousy already existing, and led to that constant hostility between Jews and Samaritans which has continued to this day. The religious separation became final when (at a date which cannot be precisely fixed [1891] ) the Samaritans built a rival temple on Mount Gerizim, and Manasseh, [1892] the brother of Jaddua, the Jewish High-Priest, having refused to annul his marriage with the daughter of Sanballat, was forced to flee, and became the High-Priest of the new Sanctuary. Henceforth, by impudent assertion and falsification of the text of the Pentateuch, [1893] Gerizim was declared the rightful centre of worship, and the doctrines and rites of the Samaritans exhibited a curious imitation and adaptation of those prevalent in Judæa.
We cannot here follow in detail the history of the Samaritans, nor explain the dogmas and practices peculiar to them. The latter would be the more difficult, because so many of their views were simply corruptions of those of the Jews, and because, from the want of an authenticated ancient literature, [1894] the origin and meaning of many of them have been forgotten. [1895] Sufficient, however, must be said to explain the mutual relations at the time when the Lord, sitting on Jacob's well, first spake to the Samaritans of the better worship in spirit and truth,' and opened that well of living water which has never since ceased to flow.
The political history of the people can be told in a few sentences. Their Temple, [1896] to which reference has been made, was built, not in Samaria but at Shechem - probably on account of the position held by that city in the former history of Israel - and on Mount Gerizim, which in the Samaritan Pentateuch was substituted for Mount Ebal in Deut. xxvii. 4. It was Shechem also, with its sacred associations of Abraham, Jacob, and Joseph, which became the real capital of the Samaritans. The fate of the city of Samaria under the reign of Alexander is uncertain - one account speaking of the rebellion of the city, the murder of the Macedonian governor, the consequent destruction of Samaria, and the slaughter of part, and transportation of the rest, of its inhabitants to Shechem, [1897] while Josephus is silent on these events. When, after the death of Alexander, Palestine became the field of battle between the rulers of Egypt and Syria, Samaria suffered even more than other parts of the country. In 320 b.c. it passed from the rule of Syria to that of Egypt (Ptolemy Lagi). Six years later [1898] it again became Syrian (Antigonus). Only three years afterwards, [1899] Ptolemy reconquered and held it for a very short time. On his retreat, he destroyed the walls of Samaria and of other towns. In 301 it passed again by treaty into the hands of Ptolemy, out in 298 it was once more ravaged by the son of Antigonus. After that it enjoyed a season of quiet under Egyptian rule, till the reign of Antiochus (III.) the Great, when it again passed temporarily, and under his successor, Seleucus IV. (Philopator), [1900] permanently under Syrian dominion. In the troublous times of Antiochus IV. Epiphanes, [1901] the Samaritans escaped the fate of the Jews by repudiating all connection with Israel, and dedicating their temple to Jupiter. [1902] In the contest between Syria and the Maccabees which followed, the Samaritans, as might be expected, took the part of the former. In 130 b.c. John Hyrcanus destroyed the Temple on Mount Gerizim, [1903] which was never rebuilt. The city of Samaria was taken several years afterwards [1904] [1905] by the sons of Hyrcanus (Antigonus and Aristobulus), after a year's siege, and the successive defeat of Syrian and Egyptian armies of relief. Although the city was now not only destroyed, but actually laid under water to complete its ruin, it was rebuilt by Gabinius shortly before our era, [1906] and greatly enlarged and beautified by Herod, who called it Sebaste in honour of Augustus, to whom he reared a magnificent temple. [1907] Under Roman rule the city enjoyed great privileges - had even a Senate of its own. [1908] By one of those striking coincidences which mark the Rule of God in history, it was the accusation brought against him by that Samaritan Senate which led to the deposition of Pilate. By the side of Samaria, or Sebaste, we have already marked as perhaps more important, and as the religious capital, the ancient Shechem, which, in honour of the Imperial family of Rome, ultimately obtained the name of Flavia Neapolis, which has survived in the modern Nablus. It is interesting to notice that the Samaritans also had colonies, although not to the same extent as the Jews. Among them we may name those of Alexandria, Damascus, in Babylonia, and even some by the shores of the Red Sea. [1909]