justify their building a temple there, which reliqui omnes, habent Ebal, Garizim subthey pretend God commanded in these stituunt cultores superstitiosi-sacrilega hæc words. Whiston, Kennicott, Semler, Geddes, Boothroyd, and others follow the Sam. Pent., which reads Mount Gerizim. mendosum esse in exemplaribus Samaritanis, negari non posse; cum in omnibus codicibus Hebræis, omnibusque versionibus antiquis, legatur Ebal, non Garizim.” ‡ omnino, et plane impia Samaritanorum fraus!"* Prideaux observes, "To reconcile the greater veneration to Mount Gerizim, the Samaritans have been guilty of a very Kennicott.-Let us now, with all due great prevarication in corrupting the text, fairness and candour, consider attentively and made a sacrilegious change. All other that text, on which the authority of the copies and translations make against them, whole Samaritan Pentateuch is supposed by and prove the corruption to be on the side some greatly to depend. And here, ante- of the Samaritans. And this voluntary cedently to the discussion of this point, it corruption of theirs, to serve an ill cause, has been recommended as necessary to gives the less authority to their copy in all acquaint the reader, how unanimous the other places." And, lastly, Bp. Walton learned have been, in considering this as a affirms, "Locum illum (Deut. xxvii. 4) point of principal importance; and how uniform, in determining here for the Jews and condemning the Samaritans. It would be tedious to particularize the names of all those who have helped to countenance the But, however desperate the cause of the present opinion; and it would be still more Samaritans may, in this case, be thought; tedious minutely to specify the peremptori- and is, at present, peremptorily pronounced: ness of their determinations. Bootius and it will not, I presume, be unpardonable for Buxtorf (the younger), Carpzovius, and me to appear in their defence-an advocate Leusden, with all their brother advocates for (what appears to me) much-injured infor the integrity of the printed Hebrew text, nocence, and zealous for the true honour of must of course exclaim loudly upon this the original word of God. Every one should occasion; but these are of inferior authority. pay a deference to the sentiments of men Hottinger and Lightfoot, Patrick and Cal- greatly eminent in literature, and be thankmet, Usher and Du-Pin, Prideaux and ful for the instructions conveyed down in the Walton, Father Simon and Father Houbi-works of the learned now dead, or commugant-these, when formed into a body for nicated by the learned still living: but no the maintenance of any opinion, scarce incense must be offered up to the authority leave one the liberty to hazard a bare con- of men, in things pertaining to God, withjecture, that such men can be all mistaken. out previous examination. And, wherever "Mark," says Lightfoot," the impudence the opinions of the most learned and truth of these Samaritans; see their bold and seem to be at variance; a protest, humbly wicked interpolation, their notorious falsifi- entered by reason and conscience, never can cation of the words of Moses! The be criminal. Perhaps this may be no unword Garizim," says F. Simon, "demon-reasonable apology for myself; when I am strates the irreligion of the Samaritans." about to disallow the authorities of the many "Daring substitution," says Usher; "an great names before enumerated; and to differ impious change of the true word Ebal!” ‡ from most of the learned, upon the followHottinger affirms that "the Samaritan text ing point-the certainty of the Samaritans cannot be authentic, principally because of having corrupted their Pentateuch, on the this malicious corruption; and that "the article of Gerizim and Ebal. The point is quality of this corruption renders it so sufficiently considerable to demand a fair glaring-ut pertinacem esse oporteat, qui hearing, and an upright sentence; and such contrahiscere ausit. Montem Garizim Sa- evidences shall be here produced, as will maritani (domum sanctuarii) appellant, ex Deut. xxvii. 4; ubi legunt Garizim. En audaciam! pro eo quod contextus sacer, eumque sequentes interpretes * Vol. ii., pp. 505, 506, 510. make it at least probable, that the corrupters of holy Scripture, in this instance, were the Jews. *De Heptaplis Paris, sect. 13. Exer. AntiMorin., p. 62. + Connection, part i., book vi., sect. 3. Se these upon mount Ebal, to curse." condly: it is commanded in verse 4th, &c., that "they should set up great stones, and plaister them with plaister;" on which they I enter upon this enquiry with the greater readiness; because it will enable me to confute one chapter, which has not yet been answered, in that famous book, "The Grounds and Reasons of the Christian Religion;" were to write the law of God: and that they wrote by that great champion of Infidelity, should also build "an altar unto the Lord." Anthony Collins, Esq. For this author, in Now the mount, which was to be thus digthat work so remarkably replete with malice nified with the law and the altar, is in the against Christianity, has one whole chapter, Hebrew text Ebal, and in the Samaritan to prove the Samaritan Pentateuch corrupted, Gerizim. Thirdly about one thousand chiefly from the very text now under con- years afterwards, the Samaritans built a sideration. And he calls this "a corrupted temple upon mount Gerizim; which was one passage, of great importance; which affects of the principal causes of the hatred, so the authority of the Samaritan Pentateuch very remarkable, between those two nations. the more, in that it was a designed corrup- And it is, upon this account, rationally tion." And, that this charge against the agreed by the learned-that the variation in Samaritan Pentateuch has hitherto been con- this text is not the effect of carelessness, but ceded to Mr. Collins, as unanswerable-I a wilful corruption; and that either the Sapresume first, because I find no traces of maritans have, in their copies, put Gerizim any reply to that whole chapter; especially, (instead of Ebal) to recommmend their as to the capital corruption there insisted temple; or that the Jews have, in their upon and because, in the subsequent copies, put Ebal (instead of Gerizim) out of "Defence of the Grounds and Reasons opposition to it. against the many answers published, the same wilful corruption is again roundly objected (page 76) without the least notice of any reply to the prior mention of it. I shall therefore attempt to perfect the many valuable answers to that dangerous book, by a particular confutation of this one chapter: which confutation will perhaps follow most properly, as a supplement to the other observations proposed upon this subject. is the word in all the Hebrew copies; thereAnd here then, the clearest method may be --first to produce such arguments, as overthrow the certainty of this corruption being made by the Samaritans; and then such, as will induce a probability of its being made by the Jews. Now that this corruption was made by the Samaritans, Walton (and with him join expressly Hottinger and Prideaux) affirms to be undeniable; and that for the following reasons- cum in omnibus codicibus Hebræis, omnibusque versionibus antiquis, legatur Ebal, non Garizim." Let us examine these reasons; and probably we shall find them very unsatisfactory. Objection-Ebal fore Ebal is the original word. I answer; this is almost taking the point for granted. The dispute is, whether the present Hebrew or Samaritan copies retain the original word; and the argument infers, that Ebal is the original word, because it is the word in the It seems necessary to prefix a state of the present Hebrew copies. Should it be urged, dispute, before we proceed to any particular that Gerizim is the original word, because it observations. And here we may remark, is the word in the present Samaritan copies; first; that God, by Moses, commands the would this argument be allowed conclusive? Israelites, when they shall have passed over Certainly not; and yet it concludes full as Jordan into the land of Canaan, to put the justly as the former: but indeed, neither of blessing upon Gerizim, and the curse upon these arguments conclude anything at all. Ebal; two mountains, situated in the centre The other objection has a more formidable of the promised land between Dan and Beer- appearance; and it is this-Ebal is the word sheba; two mountains near each other, and in all the ancient versions. Without conhaving between them (at the foot of Geri- tradicting this assertion at present; let us zim) a small town anciently called Sichem examine the weight of it, supposing it had or Shechem, but afterwards Neapolis, and been true. Were the question here connow Naplose. Besides this command, cerning a corruption, introduced 600 years given in Deut. xi. 29; we read again in after Christ; our ancient versions had then ch. xxvii. 12, 13: "these shall stand upon been proper evidences. But as the question mount Gerizim, to bless the people; and is concerning a corruption, introduced about : 400 years before Christ; I cannot see how venerant Samaritani. Constat valde antithese versions can be of any use; since they quam esse—non multo post templum Gariare all too late, to be proper evidences. zitanum extructum verisimile est, non This will, upon reflection, be readily allowed, multo post Esdram et Nehemiam, versionem as to all excepting the Greek version. For hanc conflatam fuisse." Here then is one certainly versions, made from the Hebrew version, and that before allowed to be of text several hundred years after an alteration equal, nay, superior antiquity, to the version had been made wilfully either in the Hebrew of the LXX; and this very ancient version or Samaritan text, can be of no use (in this reads Gerizim, in the text in question. As instance) in favour of the Hebrew; since to the second version from the Samaritan they can only be evidence for the state of Pentateuch, namely, the Arabic, this has the Hebrew copies, from which they were never yet been printed. A MS. copy of it, translated, and not for copies five, or six, or in the Samaritan character, makes a part of seven hundred years older. And as to the that vast treasure of MSS. preserved in Greek version of the Pentateuch; that is the Bodleian Library, and is catalogued allowed to have been made about 280 years No. 3,128. It is, indeed, imperfect; but before Christ. But surely a version, made fortunately contains that part of Deuteroby Jews, an hundred years after the wilful nomy, which we are now considering: and corruption of this text, can be no proper the word in this version is also Gerizim, proof, that this text of the Jews had not. And let us remark, that Walton, been altered by themselves, one hundred who had this version (utramque enim habui, years before. There can be no reasonable says he), should not thus positively have doubt, but that this corruption was made asserted the consent of all the versions, (either by the Samaritans in favour of their when he had this version, and this very copy temple, or by the Jews out of opposition to of it, in his hand. There is also an Arabic it) soon after that temple was built. And it version of the Samaritan Pentateuch, in the was built, as Prideaux allows, during the Arabic character; a complete copy of which, reign of Darius Nothus; about 409 years most elegantly transcribed, was bought at before Christ. All the ancient versions Damascus in 1663; and is now deposited in therefore, which have been made from the the Bodleian library, catalogued No. 3,133. Hebrew text, being made after the corrup- This version also confirms the word Gerizim; tion had been introduced, are too late to be reading here. And, lastly, admitted as evidences, that can acquit the Jews, or convict the Samaritans. ,And في جبل جرزيم as to a Greek version of the Samaritan Pentateuch, if there ever was one,† that (we may fairly suppose) read also Gerizim, in this verse, in conformity to the Samaritan copy, from whence it was translated. But it must not pass unremarked, that it is by no means true that all the ancient versions do read Ebal in the text before us, notwithstanding the round assertions of so many learned men. For, first, there is We see, then, that as the evidence of one delivered down to us an ancient version of text destroys the evidence of the other; and the Samaritan Pentateuch, expressed in the as there is, in fact, the authority of versions Samaritan letters, and wrote in the Samari- to oppose to the authority of versions; no tan dialect, which is a mixture of Chaldee certain argument, or, rather, no argument at and Hebrew. And there is no man of all, can be drawn from hence, to fix the learning, but will allow that a version from the Samaritan text is as just an authority in favour of the Samaritan text, as a version from the Hebrew text can be in favour of the Hebrew. Now Walton says (Proleg. xi. 20): "Versionem Hebræo-Samaritani textus triplicem quidam statuunt, viz., Samaritanam, Arabicam, et Græcam. De duabus prioribus nullum est dubium, utramque enim habui-de tertiâ dubitatur. Prima + Hottinger contends, that there was such a versio facta est in dialectum Samaritanam, Greek version; and that it was made from the quo tempore cum Judæis in religione con-¦ Samaritan text, above 2,000 years since. to Hodierna Samaritanorum versio perantiqua, ut existimatur."- Montfauc. Prelim. Dissert Orig. Hex., p. 19. Credamus multis de causis certissime, Samaritanam Pentateuchi versionem omnibus (que ad nos pervenerunt) versionibus majorem ætatem ferre-Sententiæ Waltoni accedimus, qua traditur, versionem hanc, haud ita multo post templum auspiciis Saneballetis ex"--Exercitat. in Samar, tructum, fuisse exaratam." Pentat., per Keilholz, Wittemberg., 4to. 1754. corruption on either side. And therefore I III. The different nature of these mounshall now offer several observations, which, tains furnishes another strong argument for when considered altogether, will (I presume) the preference in favour of Gerizim. For render it highly probable that this memorable this mountain, standing on the south, with corruption was made by the Jews; and that its surface declining towards the north, is the word in dispute was originally Gerizim, the mount on which God commanded the Israelites to write the law, and erect the altar. by Maundrell (p. 61) and other travellers, &c. sheltered from the heat of the sun by its own shade; whereas Ebal, looking southward, is more open to the sun falling directly upon it. Tis no wonder, therefore, that the former I. The first argument to render it pro- should be clothed with a beautiful verdure, bable that Gerizim was the mount on which while the surface of the latter is more the altar was to be erected, and burnt-offer- scorched up and unfruitful. This remarkings and peace-offerings were to be offered, able distinction is not only boasted of by is-because Gerizim is universally allowed the Samaritans themselves, but noted also (allowed repeatedly in the Hebrew, as well as the Samaritan Pentateuch, and of course allowed by the Jews themselves) to have been the mount of the blessings, i. c., the mount, from the top of which (or on the side of which) the several blessings were to be proclaimed. And it seems very improbable, that the sacrificers of peace-offerings (which implied a state of favour with God), should by Divine command sacrifice upon Ebal, confessedly the mount of cursings. Reland (in his dissertation concerning Gerizim) is of opinion that the very names of Gerizim and Ebal denote fruitfulness and sterility, adding, "ipsa utriusque montis facies Benedictionem et Maledictionem, in eo peragendam, luculenter exprimit," &c. The celebrated Ludolfus, in his notes on the Samaritan Letters sent him, says (p. 20), "retulit mihi Jacobus Levi Tomerita, monII. When the Samaritans determined to tem Garizim esse fertilissimum, fontibus et erect a temple amongst themselves, after scaturiginibus plurimis irriguum; montem being forbid to join in rebuilding the temple Hebal contra plane aridum et sterilem esse." at Jerusalem, no man can doubt, but they After which follows the inference of this would choose some place signally honoured great man (whose surprise was probably by God or by his prophets; the more effec- founded on the common mistake), "ubi pie tually to oppose the fame of the Jewish mirari licet, cur Deus in isto Maledictionis temple, and the more easily to vindicate monte deserto jusserit ædificare altare et their separate worship. Now Gerizim and sacrificare holocausta, ibique epulari et læEbal were mountains, which had been fixed' tari; et non potius in monte Garizim !” upon by God himself, who commanded a form of blessings to be pronounced from the former, and of cursings from the latter; and one of them was to be, and was, honoured with the law of God and an altar for Divine worship. Must we not suppose, that this altar continued there for some hundred years, and that the memory and fame of it continued in the country for many hundred years longer? And, as these two mountains were near together, both in the tribe of Ephraim, and both, therefore, in the posses- This then probably was, of old, the place sion of the Samaritans, so that they might of religious worship to the inhabitants of choose which they pleased to erect their Sichem; which town lay coolly situated at temple upon, would they not prefer that the foot of Gerizim, on the north side; and mountain, which had been of old, by God's was therefore sheltered from the sun by the own command, the place of God's worship? adjoining (or, according to Josephus,* * "the Gerizim they did, in fact, choose; and there | superimpending ") mountain. This mounis, therefore, strong probability that Gerizim was the mountain of worship formerly; and not Ebal, which (we find) they rejected. IV. About 210 years after one of these mountains had been thus consecrated, when Jotham made that beautiful and solemn oration (which begins, Hearken unto me, ye men of Shechem, that God may hearken unto you : Jud. ix. 7), he must at that time know which mountain had the law and the altar. One should therefore suppose that, to give the greater weight to his address, he would speak from thence; and 'tis certain that he spoke from Gerizim. * Το όρος το Γαρίζειν υπερκείται της Σικιμων πόλεως. Lib. v. 7, 2. tain was certainly the highest of the two;* | the plains of Moreh” is bes? and in the and Card. Noris (de Epoch. Syro-Maced., Samaritan □□ □ ano pa bes. From which pp. 540-543) gives a coin of Caracalla, comparison it is clear, that (whatever be the which expresses the many steps by which it precise meaning of the words or a was ascended. The author of the Itine-) the same place is meant in both inrarium Hierosolymitanum (who wrote about stances. the year 330) calls mount Gerizim Aga- V. In accusations, where the guilt of the zaren, which Reland corrects to Argarizin; accused is only to be presumed; much will and properly especially as the Alexandrian depend always upon character. And in the MS. reads Taipei, in Deut. xi. 29. Of present case, the Samaritans will be less Gerizim then this author says "Ibi dicunt likely to have wilfully corrupted the law of Samaritani, Abraham sacrificium obtulisse; Moses; if it can be proved, that they had a et ascenduntur ad summum montem gradus great veneration for it. When the truly numero CCC." Thus also Damascius tells learned Dr. Huntington was in the east, he us, in Photius, that "Isidorus came anо Tηs visited the Samaritans at Sichem; and his εν Παλαιστινη Νεας Πόλεως, προς ορει κατω- letter to Ludolfus acquaints us, that “ one of KiσμEVNS TO Aрyapıt"-And he says, that these Samaritans had a MS. copy of the law "Abraham was the first of all the ancient hung round his neck, affectionately carrying Jews, who sacrificed on that mountain."- it in his bosom." Sozomen (who flourished Noris, pp. 511, 543. about the year 410, and was educated in Upon these words we may remark, that their neighbourhood) calls the Samaritans the tradition of Abraham's sacrificing there του Μωσεως νόμου τα μαλιστα ζηλωτας : lib. (though some may think it founded only vii., c. 18. Maimonides * says of them; upon that mountain's having really been the that, after the days of their idolatry menplace of sacrifice in very ancient days, and tioned in Scripture, "didicerunt legem, et that is of consequence to the present argu- intellexerunt eam juxta sensum literalem; et ment) seems founded upon truth. We read, præcepta, quæ observabant, observabant in Gen. xii. 6, &c., "And Abram passed accuratissime et omni animi contentione." through the land unto the place of Sichem, Vid. not. ad cod. Misn. Beracoth, cap. viii., unto the plain of Moreh (pa to dow), sec. 8. And on the same treatise (cap. vii., and the Lord appeared unto him, and said, sec. 1), Obadias de Bartenora, another celeUnto thy seed will I give this land. And brated Jew, as honestly remarks of them--there builded he an altar-and he removed "observabant legem scriptam; et omne præfrom thence unto a mountain on the east of ceptum, quod tenuerunt, id longe diligentius Bethel." Probably he removed, for his observabant quam ipsi Israelitæ." Well second station, to the mountain near Bethel, therefore might Hottinger say—“ Samaritani, from his first station on mount Gerizim near ipsorum Judæorum testimonio, sunt legicolæ Sichem; and upon Gerizim, perhaps, he rigidissimi."-Exer. Anti-Mor., p. 18, 14, 15. built his first altar, and sacrificed. But, if VI. In St. John's Gospel (ch. iv.) is renot upon the mountain; certainly in Sichem, corded a very remarkable interview between at the very foot of it. And how extremely, our blessed Saviour and a Samaritan woman, remarkable is it, that the great father of the near this very mountain. Does Christ there Jewish nation, as soon as he was taken into charge the Samaritans with having arrogated covenant with the true God, and received to mount Gerizim honours, which did not the promise of the land of Canaan, should belong to it? Does he abuse the inhabitants offer up his first sacrifice, and be favoured of Sichem for such a race of wretches, as with the glorious appearance of God him- they have been lately represented? The self, either upon, or at the foot of, mount Samaritan woman, finding Christ to be a Gerizim! For thus Moses (Deut. xi. 30), prophet, earnestly and immediately proposes describes the situation of Gerizim and Ebal the grand subject of dispute-"Our fathers (for the Scripture, by way of greater dig- worshipped in this mountain," &c. nity, ever puts Gerizim before Ebd), "Are answer to which, he does not give the prethey not on the other side Jordan-beside In Maimonides, qui primum inter Judæos * To TapiČew opos τwy Kata Tηy Eapapelar desiit nugari, floruit 1170." Vid. indicem Spenc. opov eσtiv výnλorarov. Joseph., lib. xi., 8, 2. leg. Heb. |