[1904] Between 113 and 105.
[1905] Not a few of the events of Herod's life were connected with Samaria. There he married the beautiful and ill-fated Mariamme (Ant. xiv. 12. 1); and there, thirty years later, her two sons were strangled by order of the jealous tyrant (Ant. xvi. 11. 2-7).
[1906] Ant xiv. 5. 3.
[1907] Ant. xx. 8. 5; Jewish War i. 21. 2.
[1908] Ant. xviii. 4. 2.
[1909] Comp. Nutt, Samar. Hist. p. 26, note, and the authorities there quoted.
[1910] See specially War iii. 3. 4, 5.
[1911] For ex. Baba B. iii. 2.
[1912] For ex. Jer. Chag. iii. 4.
[1913] Gitt. vii. 7.
[1914] War iii. 3. 4, 5.
[1915] Ant. xii. 4.1.
[1916] Rosh haSh. ii. 2.
[1917] Ant. xviii. 2. 2.
[1918] Ant. xx. 6. 1.
[1919] The more exact translation would, of course, be Kuthim, but I have written Cuthim on account of the reference to 2 Kings xxvii. 24. Indeed, for various reasons, it is impossible always to adopt a uniform or exact system of transliteration.
[1920] Thus in Ber. 57 b Cuthæan is evidently used for idolator.' An instance of the Jewish use of the term Cuthæan for Christian occurs in Ber. R. 64, where the Imperial permission to rebuild the Temple of Jerusalem is said to have been frustrated by Cuthæan intrigue, the text here evidently referring by that expression not to samaritans, but to Christians, however silly the charge against them. See Joël, Blicke in d. Relig. Gesch. P. 17. Comp. also Frankel u. s. p. 244; Jost, Gesch. d. Judenth. i. p. 49, note 2.
[1921] In Sanh. 90 b.
[1922] Frankel quotes as a notable instance of it, Ber. viii. 8, and refers in proof to the Jerus. Talmud on this Mishnah. But, for reasons soon to be explained, I am not prepared in this instance to adopt his view.
[1923] Ecclus. 1. 25, 26.
[1924] Test. Levi. vii.
[1925] Ber. viii. 8.
[1926] Sheq. i. 5.
[1927] As in the case of heathens, neither Temple-tribute, nor any other than free-will and votive offerings were received from them.
[1928] Jer. Abhod. Z. v. 4, p. 44 d.
[1929] Sanh. 85 b; Chull. 3 b; Kidd, 75 b.
[1930] Jer. Sheq. 46 b.
[1931] Jer. Demai iii. 4.
[1932] Comp. also Jer. Dem. vi. 11; Jer. Ber. vii. 1; and Jer. Keth. 27 a.
[1933] Ber. 47 b.
[1934] Comp. Chull. 4 a.
[1935] Chull. 6 a.
[1936] Chull. 104 c.
[1937] St. John iv. 9.
[1938] Megill. 2.
[1939] Jer. Abhod. Zar. v. 4.
[1940] Chull. 6 a.
[1941] Shebhyith viii. 10.
[1942] The expression literally applies to idolaters.
[1943] Yalkut ii. p. 36 d.
[1944] In Jer. Kil. ix. 4, 9. 32 c (middle) the question of the Resurrection is discussed, when it is said that the Samaritan inhabitants of Palestine, far from enjoying the blessings of that period, would be made into sections (or, made like cloth [?]), and then burnt up.
[1945] Massecheth Kuthim, in Kirchheim, Septem Libri parvi Talmudici, pp. 31-36.
[1946] Chull. 3 b.
[1947] In Jer. Orlah ii. 7 the question is discussed, how long after the Passover it is not lawful to use bread baked by Samaritans, showing that ordinarily it was lawful.
[1948] Jer. Abhod. Zar. v. 4.
[1949] The doctrinal views, the festive observances, and the literature of the Samaritans of a later period, cannot be discussed in this place. For further information we refer to the following:, The Articles in Smith's Dictionary of the Bible, in Winer's Bibl. Real-Wörterb., and especially in Herzog's Real-Encykl. (by Petermann); to Juynboll, Comment. in Hist. Gentis Samarit.; Jost, Gesch. des Judenth.; Herzfeld, Gesh. des judisch. Volkes, passim; Frankel, Einfluss der Paläst. Exeg. pp. 237-254; Nutt, Sketch of Samaritan History, &c.
[1950] Gitt. 10 b; Nidd. 33 b.
[1951] Siphré on Numb. xv. 31; Sanh. 90 b.
[1952] Epiphanius, Hæres. iv., xiv.; Leontius, De Sectis viii.; Gregory the Great, Moral. i. xv. Grimm (Die Samariter &c., pp. 91 &c.), not only strongly defends the position of the Fathers, but holds that the Samaritans did not even believe in the immortality of the soul, and maintained that the world was eternal. The Samaritan Chronicle' dates from the thirteenth century, but Grimm maintains that it embodies the earlier views of that people (u. s. p. 107).