SAMARITAN
420
SAMBUGA
chronique samaritaine" in the "Re^1le des etudes
juives", vols. XLIV, XLV, XLVI; also printed
separately (Paris. 1903). It comes do^^^l to the year
1S99. With e.xception of a few Samaritan words and
two liturgical portions in the Samaritan dialect, the
language is a corrupt Hebrew full of Arabic expres-
sions. Besides the chronicles which have become
kno\\Ti up to now, there must have been, at least in
former times, many other works of historical and
legendarj' character. Cf . for example, " Buch Josua",
c. IxA-ii at close, and Abu'l Fath, in his introduction.
As regards other branches of secular learning,
fragments or titles are known of works on astronomy,
medicine etc. A few writings on grammar have been
preserved, especially on that of the Hebrew language;
among these authors are Ibrahim ben Faray of the
twelfth century, Eleazar ben Pinehas about 1400,
Abu Sa'id, apparently the same as the one who wrote
the tran.slation of the Pentateuch. These works are
to be found in manuscript at Leyden. Noeldeke in-
vestigated them carefully and published the results
in the "Gottinger Gelehrte Nachrichten", nos. 17
and 20 (1862). These writings give sufficient in-
formation as to the position of the Samaritan in
regard to grammar and show that they did not ad-
vance beyond an uncertain groping. Of particular
interest is the little treatise of Abu Sa'id on reading
Hebrew, which Noeldeke gives in the original and
in a translation (loc. cit., 387 sqq.). There are also
manuscripts of lexical character, which are, however,
of little value. A manuscript written by a priest
named Pinehas in the Bibliotheque Nationale at
Paris contains the verb and noun forms in parallel
columns of Hebrew, Samaritan, and Arabic; a copy
of this manuscript is at Christ's College, Cambridge.
Cf. Nutt, loc. cit., 150, and Harkavy, loc. cit., in
appendix, p. 161.
(5) Epistles. — The correspondence between Sa- maritans and European scholars which began at the end of the sixteenth century and was continued, with occasional interruptions, up to a recent date, offers an essential contribution to the knowledge of Samaritan conditions. These letters of the Samari- tans are either in Arabic or in a more or less correct Hebrew written in Samaritan characters; the latter are generally accompanied by an Arabic translation. The first European scholar to enter into correspondence with the Samaritans was Jo,seph Scaliger. In 1589 he addressed hitters to the Samaritan communities at Nablus and Cairo; but no answer was sent until after his death (1609). This was followed by the corresi)ondence (1672-88) carried on with Thomas Marshall, Hector of Lincoln College at Oxford, through Huntington, the Anglican preacher at Aleppo, and the correspf)ndence (1(584-1691) with the German Hiob Ludolf. After a long suspension the correspondence was resumed (1808-26) by Silvestre de Sacy. As regards a further scattered correspondence see the bibliography below.
The f>'-Ht c'liloftion of the Samaritan coirespondence since the time of Huntington in db Sacy, CorrenpoTulance den Samarilains de NajdouKP. in Aolices el Exlrails des Jl/.S.S. dc Ui Bibliotkkriue du Roi, XII (I'ariN, IH.'ll), 1 sqq., contains the orieinais with French translations; cf. also Hbidenhbim in Vii-rltiljahmschrifl fiir enalUch-the'itoo. Forchung urul Krilik, I (Ootha, 1S61), 78 sqq.; alw> ZDMG. 17 <im:i), 37.5 sqq.; Hamakkr in Archie/ voor Kerkdjke (le^rhieAenin, V (Amsterdam, 18.34), 4 sqq.; a letter addressed in 1842 to the French Government is published in L*i AnruiUi de phihsophie chrHienne (18.")3). Of later date are a letter to KautZBch, mtc Zeitsrhrifl dr» Deutschen PnUiMina- Vereinit (188.')), 149 wjq.; a letter luldressed Uj King Oscar of SwcJen puhlishcl by Almkvibt (Upsala, 1897); one to IIohen- BERO, see his Lehrhuch der mmaritan. Sprache (Vienna, 1901); one U) Barton, gee liibl. sacrn., LX (190.3), 610.
(6) Secular Literature of the Hellenistic Era in Grecik. — In closing, something should be said of the secular jit-erature writU-n during the hellenistic era in Grer^k. The chronicler Thallus (about 40 B. c.) was probably a Samaritan. His work appears to have been a chronicle of the world. The majority
of fragments of and references to it relate to the
mythological period; a few to the history of Cyrus.
Tlie mixture of Oriental and Greek mythological
stories is in entire agreement with the manner of the
hellenizing Jews of his era. For the fragments see
C. Miiller, "Fragm. hist. Grajc", III, 517-519.
Among the citations made by Alexander Polyhis-
tor one from an unknown person is preserved in
Eusebius, "Praep. Evang.", IX, xviii. This agrees in
matter with a longer quotation (ibid., IX, xvii)
erroneously ascribed to the Jew Eupolemos. Both
citations are plainly to be traced to one original which
must have been the work of a Samaritan ot whom no
further particulars are known; for exami^le Garizim
is explained as 6pos v\j/lffTov. The fragments are to
be found in C. Miiller, loc. cit.. Ill, 214. The
Samaritan Theodotus, who lived about 200 b. c,
wrote an epic on Sichem of which forty-seven hexam-
eters are preserved in Eusebius, "Pra?p. Evang.",
IX, xxii; see C. Miiller, loc. cit., 217. He also seems
to have embellished sacred history with scraps of
Greek mythology. Freudenthal also thinks that
Cleodemus, or Malchus (200 b. c), was a Samaritan,
on account of the syncretic fusion of Greek mythology
with narratives of Biblical origin. However, this is
not a necessary conclusion.
Freudenthal, Hellenistische Sludien, Pt. I (Breslau, 1875); ScHiJRER, Gesck. des jild. Volkes im Zeitalter Jesu Christi, III (3d ed., Leipzig, 1898), 357 sq., 372 aq.
Fr. SCHtJHLEIN.
Samaritan Pentateuch. See Samaria; Samari- tan Language and Literature.
Sambor. See Przemysl, Sambor, and Sanok, Diocese of.
Sambuga, Joseph Anton, theologian, b. at Wall- do rf near Heidelberg, 9 June, 1752; d. at Nymphen- burg near Munich 5 June, according to Sailer, but 5 January according to other statements, 1815. His parents were Italians who had come from the neigh- bourhood of Como. He went to school at Mannheim and to the monastic school of the Augustinians at Wiesloch and then entered the University of Heidel- berg. In 1770 family affairs took him to Italy where he finished his theological studies and was ordained priest at Como, 2 April, 1774. After he had laboured at Como for a while as chaplain at the hospital he re- turned to Germany and in 1775 was made chaplain at Helmsheim, in 1778 chaplain and in 1783 court preacher at Mannheim, in 1785 parish priest at Herrnsheim. In 1797 he was again called to the Court at Mannheim as teacher of religion to Prince Louis (later King Louis I of Bavaria), the oldest son of Duke Maximilian Joseph. When Maximilian Jo.seph went to live at Munich as Elector of Bavaria (from 1806 King Maximilian I), Sambuga followed the Court to that city and was later the teacher of religion to the younger children of the Elector also. He was a pious, deeply-religious priest, and belonged to the school of Sailer whose friend he was. Among his writings should be mentioned: "Schutzredt; fur den ehelo.sen Stand der Geistlichen" (Frank(>nthal, 1782; 2nded., Munich, 1827); "Ueberden Philosophismus, welcher uns(!r Zeitallcr bcdroht" (Munich, 1805); "Ueber dw Nothwcndigkcit, der Besserung, als Riick- sprache mit seinc^iu Zeitalter" (2 vols., Munich, 1807); " Untersuchimg iibcr das Wesen der Kirche" (Linz and Munich, 1809); "Der Priester am yVltare" (Munich, 1815; 3d ed., 1819). There were published after his death: "Sammlung verschiedener Gedan- kcn liber verschiedener Clegenstilndfr", ed. by Vrimz Stapf (Munich, 1818); " Auscrlcscme liriefe", ed. by Karl Klein (Munich. 1818); " Zwcite Sammlung ". ed. by Franz Stapf (1819) ; " Predigten auf Sonn-und Fest- tage", ed. by K. Klein (Mannhciim, 1822); "Reden und Aufsatzci", collected and ed. by J. B. Schmitter- Hug (Lindau, 1834).
