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m. M riA Me of "TkefFaithfur B u m (lle4 Together lous4 in Palestine, elrpised and Hated By All Their Neighbors. BY ARCHIE BELL. ..r-pv i HE Jews have no dealings with the woman whom Jesus met nearly two thousand years ago, when the words came from her dition to the Jews, the same thing might be Mohammedans with whom the remnants of elbows In the affairs of their dally life. The spised on the face of the earth by Jew and has almost come for him. There are 170 members of the faithful together in Mule white-domed houses around gogue, at Nablous, a very modern and very In the middle of Palestine. Nablous is the the valley beyond Its gates lies Jacob's well. Sabasteih, the ruins of the beautiful metropolis of Samaria and stronghold of Herod the Great. The Samaritan of today m 19k ! ' ' '-" -1v'-.::jssssi-- iJsfl H I f ylsV'-ssB wH ssssft BsH jBSSstBsPKr " wfl H LB 11 R'v' . ' B5 - , " s iswH. ssssl I I nL &Slat ' "iiaM 4 sssssl -'ssH g V- St ' SL? Ijfc&W- ssshsssssH I Jacob High Priest f cTAmpiTAX from his roof at sunset and see them, as he can see Mount Gerizim, which he con siders the place "chosen of the Lord." All of these places have lost their former glory. They seem to have reached the end before "God's Chosen People." The little group of Samaritans, poverty stricken, degenerate in appearance and despised, huddle around the diminutive white synagogue and vow that they will remain faithful to the end. "The struggle is almost over: God. may He be exalted, only knows how long and we shall be no more; but we shall remain faithful." says Jacob, son of Aaron, High Priest of the tribe, and the graybeards at his side on a little stone bench on his housetop repeat the vow: "we shall reinain faithful." In the tone of their voices there is the sorrow of centuries, the decay of pride and the wail of blasted hope. Also there is a faint echo of what must once have been bravery, when Samaritans were men among men and when they could force their wills. Now they seem to be resigned to the fate that awaits them and is rapidly overtaking them. As I pressed my way through the nar row streets toward their dwellings, dark, narrow passageways scarcely worthy of bein called streets at all. dingy alleys Into which the light never penetrates because the housetops and balconies met. overhead. I was met at the foot of a narrow stairway by a brother of the High Priest. I was followed by a trlli" of hoodlums and Mohammedan children, who threw sticks and stones and spat at me. I was an infidel. I was paying a visit to the despised Samari tans; that was enough to bring down any klrd of insults upon my head, and the two guards who accompanied me were kept busy protecting me from missiles which are often dropped upon sue! as me from overhanging window led ges. I pounded on the little wooden door, for I knew that I was expected at an appointed hour, but the keeper of the door hesitated before he opened it. He feared the fury of the hooting pedes trians; and when he finally did turn back the bar, the guards hustled me in side and slammed the door closed again. It was a dramatic moment, for it was all unexpected. "The Jews have no dealings with the Samaritans." I knew that was true centuries ago, but what I did not know was that even Mohammedan beggars sneer and hoot at the Samaritan rem nant as it exists today. Their blood brothers have prospered and spread over the face of the earth, but they. 170 of them, about all favorable of them that can be said Is that they are interesting to the antiquarian and they "remain faithful." At the top of the narrow stairway which led to an Irregular white terrace, which was In reality the roofs of the Samaritan dwellings, an old man met me and extended his hand In greeting. His beard was white, his long flowing gown seemed to be a winding-sheet and a white turban was bound around his head. He had a strong face and a dig nified bearing, as did other elders of the tribe whom I saw during my visit, but these features were not characteristic of the younger generation. Tills was Jacob. son of Aaron, the High Priest. At his aide was his eldest son, who In his torn, if the dwindling tribe endures to another the Samaritans," declared at Jaeob's well. That was but It Is as true today as mouth. And today. In ad said of the Christians and a once-proud nation rub Samaritan Is a thing infidel. The end of all tjnng their only remalnli fanatical Mohammei Shechem of the BlbW On the distant t B I""" HOHrvtftST A generation, will assume lifs father's wand of office. The son is a weird in dividual in appearance. The Samaritan "heir apparent" may not cut his hair, so this youth, perhaps twenty years of age. has two long braids of black which are worn in a coil at the back of his neck. His skin Is dark and his features are those cf an imbecile. Immediately Jacob received me, he presented his son, and the latter gibbered and chattered throughout my interview with the High Priest. The others paid no attention to him, apparently well used to his eccen tric manner. "Meester, me splk Anglis," he said as he grasped my hand, "High Priest no spik Anglis and yes I do. I have him study Anglis, meester." But it was to Jacob that I wanted to address my questions and It was his re plies that ! desired In better English than the son would muster, so we chatted through an Interpreter, as my Vhost led the way over the roofs of snowy whiteness, some of which had little arbors of grapevine and flowering plants. We came to his residence, which was different from the others only in that It had a larger arbor where there were several big sofas. Apparently, ft was a big council chamber, for as we walked along several men of the tribe joined us and, arrived at the house, they squatted themselves tn oriental fashion upon the divans, sssa to have their . f V. -' m i .. v ' i III III m.-. regular places to receive the cup of coffee that was soon forthcoming. Jacob clapped his hands and three women came from the house probably his wives one bearing a littfe clay stove about a foot high, in which charcoal was burning, another a pair pf hand bellows and the other a tray filled with cups. The woman with the bellows squatted beside the primitive stove and tried to make the fuel blaze. The second busied herself with the blackened coffeepot, and the other held the tray until the black stuff had been poured Into the cups, then she hsnded the tray to the eldest son of Jacob and after he had knelt be fore his fsther while the latter took a cup from the tray, he served the rest of us and continued to chatter: "Me splk Anglis, High Priest he no can spik Anglis." "We are very, very poor." began Jacob, after we had gone through tare formalities of oriental eoffee-slpplng. "Ton see how we live, and because the people are combined against us we have little opportunity to Improve oar condi tion, because work tor others Is for bidden. We have a few fields which we cultivate, hat the product of these fields Is barely enough to keep breath in our bodies. Perhaps oar chief revenue is i hflP 1 1 V. V i ' rjmtfm- ft. . . ..- : '."' iut&3 111 Hi K' - "'-- 2Ea fxCAMPHtZNT FO-AfTARlTAMd- For from tourists who come to our synagogue to see our ancient copy of the Penta teuch. Many .of them are eager enough to see It until they learn that we charge an English shilling for showing It, and although this Is our principal source of income, the strangers who come seem to be very unwilling to contribute. But. God's will be done, we shall remain faithful." Faithful to what?" I Inquired, for the question seemed to be prompted by the constant repetition of the vow. "To the law of God. who Is highly exalted," replied Jacob, and his expla nations that followed proved that in his opinion, the Bible at least that portion of It that is accepted by the Samaritans must be taken literally, and without any of the "meanings" which modern men have come to look upon as figures of speech. "Nothing in the Hebrew Bible was in spired after Moses upon whom be fi ; 'in 3SJK Si 'x-.ac : i v'-zr CELEBRA7QN f FAJJOVER FAsT7 X, peace," he explained; "we accept noth ing later as of divine origin, but we have the law and we strive to fulfill it." Then Jacob explained to me many of the ancient laws to which he and his people still subscribe, literal observation of which was discarded by the most orthodox Jews of the world centuries ago. and It became plainer and plainer as we chatted that herein is the prin cipal line that separates Jews from Samaritans and makes the latter de spised by Jews and infidels alike. They practice polygamy, but they do not marry blood relatives and will not do so even though the tribe become extinct. When a man dies, the brother marries the widow. While he offered me no evidence that such a law was necessary at this time, tbe High Priest said that an adulteress Is killed, under the law, and that her property is Inherited by the high priest who condemns her. When a woman marries outside of the tribe. her property goes to her nearest of kirn within the tribe and evar-y member of the tribe goes to tt39fk priest. Biblical contrjfpKe in which the) Samaritans hsjflPVhered to unpopular views haveHPly but surely alienated them (rogsHEaacU. They insist that the plaJoBPsVEgypt lasted but two and one-half month before the exodns. They believe thj the new calendar of the ivi djsHrpm the exodus, but they that it was merely a re- of the calendar dating reatiofi. They believe that was written by the actual ad of God and that it was passed to Moses In a single scroll in a language that he could oMtafptand. They are particularly biUs ajsjnst the Jews for the slander .sutMttBpses. which says ataried 'to a n egress, or Interpreting the word be "kash-sheet." which plump or beautiful." beliefs and minor differ- l opinion have in the past led to lesions and quarrels which with the ling of the years and centuries have developed the animosities and hatreds hat hare gradually driven away the people wje -were once their friends. Strangest of all. however, is perhaps their strict adherence to the words of the prophets in regard to the Passover. This completely separates them from all other people of the world and makes it literally impossible for them, at the pres ent time, to live elsewhere than in the little community at Nablous which is in the shadow of Mount Gerizim. So it was of the celebration of the Passover that I asked Jacob to speak at length and to each of my questions, he had a passage of Scripture in reply, that from his point of view at least made debate or argument Impossible. First I asked him why he felt certain that Mount Gerizim was the plai e "chosen of the Lord." whereas the Jews have from ancient times ascribed that dignity to Mount Moriah at Jerusalem "Genesis xli: 1." replied Jacob. "God told Abraham to move out of his land and he went to the land of Shechem. which we know is Nablous, and the Lord gave the land to his seed. Abraham was commanded to take Isaac into the land of Moreh (Genesis xxii: 2). Jacob slept here when he saw the ladder (Gen esis xxviil: 7i and he came back to Shechem fNablous) in peace" (Genesis xxxiii: 1SV "Why is the Passover celebrated today literally as it was commanded?" "Exodus xii: 17. we are told to ob serve and fulfill this day in our genera tion as an eternal ordinance. Genesis xii: 24 repeats the same injunction and In Genesis xiii: 10 we are told to cele brate it from year to year." "Why must a Samaritan live in Nab lous?" "At least he must be here for the Passover. In Deuteronomy xvi: 5 we sre told that it is unlawful to celebrate it in other towns and the same passage tells us the date and that the celebration must be at sunset. Exodus xii: 4 per mits the poor to Join with their neigh bors in the sacrifice and. as we are very poor, we gather together as we have done for 115 years and make one com panv having one furnace. During the celebration our people indulge greatly 7A Jbt in praise, glorification and exultation and do not cease doing so throughout the night. Exodus xii: 42. We are told how we must be dressed. Exodus xii: 11, how we shall select the animals for our sacrifice. Exodus xii: 3, in the sixth verse how it shall he prepared for slaughter, how It shall he cooked in Exodus xfl: 8 and ! that is. broiled sc that only fire and not water shall touch It; how u shall he eaten, Kxodus xii: 11 and Deuteronomy xvi: 3; and with salt, Leviticus il: 1 ' and not a particle of It may remain. Exodus ii: 10." Occasionally. Jacob would admit that a passage was capable of two or more meanings or translations, and when one different than the Samaritans accepted was suggested, he replied only: "God possesses the best knowledge." The Passover celebration of the Sa maritans is the event of their year. Every man. woman and child of the tribe is dressed In a white robe as if preparatory to starting on a journey, sheep are care fully selected, and in a stately proces sion they file to the top of Mount Gerizim. where to the best of their ability the ordinances are carried out in strict accordance with Biblical command. As several elders of the tribe arrived at the house, apparently on business of some sort, Jacob told some of the younger men to take me to the syna gogue to see the ancient copy of the Pentateuch, which Samaritan tradition declares was written by Aaron or a de scendant of Aaron. There were several tourists there inspecting the manuscript and. as Jacob had said, they came eager ly enough, but they hesitated and argued when they were asked to contribute a shilling for the privilege that they had enjoyed. As they were wrangling. Jacob came to the synagogue himself and after the other foreigners had left and I was pre paring to leave, he asked me to remain until they were out of sight. Then, with a sort of malicious joy. he gave a signal to the boys and they approached the little altar, went behind draperies and brought forth an ancient bronze cylinder, which was opened and a parch ment taken out. "This is our ancient Pentateuch." said the High Priest. "We don't show this to the tourists, for the other one satis fies them Just as well. That copy is spurious (pointing to the one seen by the earlier delegation to the synagogue), thla on is the genuine."