Auss19680701-V06-02 B

ANDREWS UNIVERSITY
SEMINARY STUDIES
VOLUME VI JULY 1968 NUMBER 2
CONTENTS
Parker, Edmund A., A Note on the Chronology of 2 Kings 17 : i 129
Porada, Edith, True or False? Genuine and False Cylinder

Seals at Andrews University. .............. 134
Strand, Kenneth A., A. Further Note on the Sabbath in Coptic

Sources........................ 150
Vyhmeister, Werner, The History of Heshbon from Literary

Sources. ....................... 158
Walther, Daniel, Were the Albigenses and Waldenses Fore-

runners of the Reformation ? .............. 178
Book Reviews ...................... 203
ANDREWS UNIVERSITY
BERRIEN SPRINGS, MICHIGAN 49104, USA
ANDREWS UNIVERSITY
SEMINARY STUDIES
The Journal of the Seventh-day Adventist Theological Seminary
of Andrews University, Berrien Springs, Michigan
SIEGFRIED H. HORN
Editor
EARLE HILGERT KENNETH A. STRAND
Associate Editors
Leona G. Running Editorial Assistant
Sakae Kubo Booh Review Editor
ROY E. BRANSON Circulation Manager
ANDREWS UNIVERSITY SEMINARY STUDIES pubMshes papers

and short notes in English, French and German on the follow-
ing subjects: Biblical linguistics and its cognates, textual
criticism, exegesis, Biblical archaeology and geography, an-
cient history, church history, theology, philosophy of religion,
ethics and comparative religions.
The opinions expressed in articles are those of the authors

and do not necessarily represent the views of the editors.
ANDREWS UNIVERSITY SEMINARY STUDIES is published in

January and July of each year. The annual subscription rate
is $4.00. Payments are to be made to Andrews University
Seminary Studies, Berrien Springs, Michigan 49104, USA.
Subscribers should give full name and postal address when

paying their subscriptions and should send notice of change
of address at least five weeks before it is to take effect; the
old as well as the new address must be given.
The Journal is indexed in the

Index to Religious Periodical Literature.
A NOTE ON THE CHRONOLOGY OF 2 KINGS 17:1
EDMUND A. PARKER
Wabag, New Guinea
The more one studies the Bible the more one is forced to
agree with W. F. Albright that "biblical historical data are
accurate to an extent far surpassing the ideas of any modern
critical students, who have consistently tended to err on the
side of hypercriticism." * In the field of Biblical chronology
the tendency towards a hypercritical approach has been all
too evident. Many find mistakes in certain chronological
statements merely because they cannot understand them.
E. R. Thiele in his work on the chronology of the Divided
Kingdoms has done much to show the intrinsic accuracy of
Biblical synchronisms and also of the historical data con-
cerned. 2 In fact, it can be said that he has solved in general
the problems connected with the chronology of the Hebrew
kings, leaving only a few texts that need further elucidation.
S. H. Horn has attempted to shed light on some of these
obscure texts in a recent article in this journal 3 in which he
makes the following statement:
One text of my former Group II, 2 Ki 17:1, remains unsolved as
far as the chronological data it contains are concerned.. . . However,
the figure given in 2 Ki 17:1, stating that Hoshea became king in
Ahaz' i ath year, does not agree with the chronological scheme
proposed here, and I have no better solution at the present time
than to suggest that the figure 12 is a scribal error for three or four. 4
1 W. F. Albright, The Archaeology of Palestine (rev. ed.; Harmonds-

worth, 1960), p. 229.
2 Edwin R. Thiele, The Mysterious Numbers of the Hebrew Kings
(rev. ed.; Grand Rapids, Mich., 1965); see also his articles in A USS,
I (1963), 121-138, and II (1964), 120-136.
3 Siegfried H. Horn, "The Chronology of King Hezekiah's Reign,"
AUSS, II (1964), 40-52.
4 Ibid., pp. 51, 52.
130 EDMUND A. PARKER
The present writer contends that Horn has virtually solved

the problem of the questionable text in his work, although
he was not aware of it.
The reader should consult Horn's article, along with the
diagram presented there, to refresh his memory on his work
with regard to the chronology of this difficult period. The
important point for this short note on 2 Ki 17 :i is that King
Ahaz had both a short and a long chronology: the short one
of a length of sixteen years covering the years of his reign
after his father's death, whereas the long one of twenty years
included his co-regency with his father. 5
2 Ki 17: i, Horn's remaining problem text, is rendered in the
KJV in the following way: "In the twelfth year of Ahaz king
of Judah began Hoshea the son of Elah to reign in Samaria
over Israel nine years." But this is not the only rendering
that can be given to our text, as a brief look at the Masoretic
text will show :
y piaan nVx-p srcnn -px> mirr "]•?» msV ni»s trvat ns»a
The writer contends that from a grammatical point of view

the text could be rendered: "In the twelfth year of Ahaz,
king of Judah, Hoshea, the son of Elah, had reigned in Samaria
over Israel nine years."
This proposed translation can easily be defended from a
grammatical point of view. It should be remembered that
the so-called Hebrew perfect tense has a wide range of mean-
ings. In his Introductory Hebrew Grammar, Davidson says,
"The use of the perfect form covers all perfect tenses of other
languages, such as perfect, pluperfect, and future perfect,
as well as the narrative aorist." 8 In short, the Hebrew
"tenses" with their wide range of meanings must be rendered
in such a way that passages in which they occur make sense
6 Ibid., p. 43, n. 5; see also Horn's chart.

6 A. B. Davidson, An Introductory Hebrew Grammar (25th ed.;
Edinburgh, 1962), p. 81.
CHRONOLOGY OF 2 KINGS 17 : I 131
in their context, and are historically as well as contextually

defensible.
If we accept the rendering proposed here what conclusion
do we then reach? Looking again at Horn's chart we find
that Hoshea's reign terminated either in the I2th or i3th
year of Ahaz. If Hoshea's ninth year of reign was fully com-
pleted (i.e., he ruled the whole ninth year through), then we
would have to say that his ninth year corresponded with the
I3th of Ahaz. However, if Hoshea came to his end as king
somewhere during the first six months of his ninth year,
this event could have fallen within the I2th year of Ahaz,
according to his long chronology. This also would line up
with a 723 B.C. date for the fall of Samaria as required by
other historical and chronological data which Thiele has
discussed at length. 7
Some Objections Answered
I. Similar texts are never translated in this way. The law of
uniformity is often pressed to the place where there is no
room for the genuine exception. Generally, the synchronisms
in the Book of Kings follow a uniform pattern, for which
several examples will be given. In each one of them the word
ijVia has the meaning "began to reign."
"In the seventh year of Jehu Jehoash began to reign; and forty
years reigned he in Jerusalem" (2 Ki 12:1 [Hebrew v. 2] KJV).
"In the three and twentieth year of Joash the son of Ahaziah king
of Judah Jehoahaz the son of Jehu began to reign over Israel in
Samaria, and reigned seventeen years" (2 Ki 13:1, KJV).
"In the second year of Joash son of Jehoahaz king of Israel reigned
Amaziah the son of Joash king of Judah. He was twenty and five
years old when he began to reign, and reigned twenty and nine years
in Jerusalem" (2 Ki 14:1, 2, KJV). 8
All versions have followed this general pattern of trans-

lation with regard to the synchronisms presented in our text
' See Thiele, The Mysterious Numbers of the Hebrew Kings, pp. 141-
154-
8 See further Thiele, op. cit., Appendix A, pp. 203, 204.
132 EDMUND A. PARKER
under discussion, 2 Ki 17:1. However, with regard to this text

the general pattern of translation does not agree with the
facts as presented in Horn's article. The suggestion made by
the present writer is grammatically defensible. All we need to
do further is to determine if it is both historically and con-
textually correct.
It is well to remember that the kingdom of Israel came to
an end at about the time when this synchronism, as trans-
lated according to this writer's understanding of the text,
went into effect—namely in 723 B.C. (see Objection 2).
Historically the occasion was unique, no longer would there
be two divisions of the Hebrews, and for this reason, along
with those presented above, it is postulated that 2 Ki 17:1
was used as a chronological tie point, for the history of both
Israel and Judah.
2. The gih year of Hoshea corresponds to the i$th of Ahaz.
A passing reference has already been made to this problem
in the discussion above. Our answer to this problem hinges on
the question as to whether Samaria was overthrown in 723
or in 723/22 B.C. Since there is evidence that Samaria's
conquest took place before Sargon's accession to the throne,
which occurred in January or February, 722 B.C., 9 the
earlier date for the end of Hoshea's reign gains in weight.
Even if Samaria's fall did not take place until Sargon was on
the throne, the possibility remains that Hoshea's reign was
effectively terminated earlier. 2 Ki 17:4 seems to indicate
that because of his rebellion against Assyria Hoshea was
imprisoned before the fall of Samaria. Yet it remains un-
known whether his reign effectively came to an end a few
days, weeks or even months before Samaria was captured.
3. The solution is based, on the long chronology of Ahaz. The
answer to this objection is found in Thiele's and Horn's demon-
stration of the existence of several co-regencies among the
9 Sargon's accession to the throne took place Tebet 22, 722, accord-
ing to the Babylonian Chronicle. R. W. Rogers, Cuneiform Parallels
to the Old Testament (New York, 1926), p. 210.
CHRONOLOGY OF 2 KINGS 17 : I 133
kings of Judah and Israel. 10 No other explanation can

provide a harmony between the Biblical chronological data
concerning the Hebrew kings and the well-established Assyrian
chronology of this period. The fact that this system of chro-
nology works is the proof for its accuracy.
10 See the works quoted in footnotes 2 and 3. Further, see Appendix

B in Thiele, op. cit., p. 205. Also, it should be noted that Horn sees a
coregency for Hezekiah from 729/28-716/15 (AUSS, II [1964], chart).
TRUE OR FALSE ?
GENUINE AND FALSE CYLINDER SEALS AT
ANDREWS UNIVERSITY *
EDITH PORADA
Columbia University
In 1964 Andrews University received through Siegfried

H. Horn five cylinder seals from a family in whose possession
they had been for many years. Two of these cylinder seals are
genuine, the others are not. What makes it possible to
recognize some as genuine, others as forgeries ? Sometimes it
is very difficult indeed to distinguish a modern forgery from
ancient cylinder seals. Especially carefully done recent work
is hard to detect because our eye does not readily pick up
those features which are distinctive of our own time. In
imitations of ancient cylinders produced several decades ago,
however, it is easier to recognize the features characteristic
of the modern style which prevailed in those years. Rather
than enter here into a general discussion of cylinder seal
* Thanks are herewith extended to F. B. Adams, Jr., Director of

the Pierpont Morgan Library for permission to reproduce here photo-
graphs of Nos. 207 and 323 in the Library's collection; to R. D.
Barnett, Keeper of Western Asiatic Antiquities in the British Museum
and to Edmond Sollberger for the enlarged photograph of the cylinder
89137; to Faraj Basmachi, Director of the Iraq Museum for permission
to have an impression made of the cylinder found at Tell el-Wilayah
and published by Tariq A. Madhlum; to Helene J. Kantor for having
made available a photograph of the unfinished cylinder published by
H. Frankfort, Stratified Cylinder Seals from the Diyala Region (Chicago,
I 955). No. 611 (hereafter cited as Diyala); and to Siegfried H. Horn
for placing the cylinders of Andrews University at the writer's dis-
position for lengthy study and for encouraging her to write this
article.
CYLINDER SEALS AT ANDREWS UNIVERSITY 135
forgeries, which have been the subject of several studies, 1

I propose to analyse the two genuine cylinders of Andrews
University in great detail. Such an analysis should bring out
the criteria of the genuine cylinders and make the difference
between them and the forgeries quite obvious.
Andrews University Cylinder Seal, No. i. The first cylinder
(Pis. I: i, II: i, V: i) shows a seated, bearded god extending
his hand in welcome to three approaching deities. The fact
that gods are represented is indicated by the figures' headgear,
the horned miter of divinity. As a matter of fact, our first
problem is posed by the nature of the miter worn by the
approaching gods. It is marked by oblique parallel lines which
seem to indicate hair. Rather than speak of a miter and
assume that a horned cap was placed on the head of the
figure, we should imagine that the horns were attached to a
band or diadem which would leave the hair on the crown of
the head visible. This impression is strengthened by the way
in which the hair hangs down in the back, seemingly continu-
ous from the top of the head. The first and third gods have a
beard indicated by several parallel lines whereas the deity in
the middle has only one such line, which does not unequivo-
cally indicate a beard. However, it seems likely that the
omission of further lines was due to the careless work of the
seal cutter, who also failed to show clearly the long hair
hanging down the neck and back of the third god.
All three figures extend their cupped hands as if expecting
to receive something in them. This posture is typical of minor
1 Corpus of Ancient Near Eastern Seals in North American Collections,

I, Edith Porada, The Collection of the Pierpont Morgan Library (New
York, 1948), 158-163 (hereafter cited as CANES, I); Briggs Buchanan,
Catalogue of Ancient Near Eastern Seals in the Ashmolean Museum,
I (Oxford, 1966), 213-222 (hereafter cited as Ashmolean Museum);
Eva Strommenger, "Rollsiegelfalschungen," Berliner Jahrbuch fur
Vor- und Fruhgeschichte, I (1961), 196-200; R. M. Boehmer, "Fal-
schungen—Repliken—Originale, ein Beitrag zur mesopotamischen
Glyptik des dritten Jahrtausends," ibid., pp. 201-210.
136 EDITH PORADA
gods standing before a deity of grain 2 on cylinder seals of the

time of the Dynasty of Akkad (ca. 2334-2154 B.C. 3). Subject
and date of the cylinder can thus be determined from this
characteristic iconographic feature although the seated figure
is not clearly defined as a grain-god because he lacks the
plants usually sprouting from the grain-god's shoulders as in
PL II: A, a cylinder seal in the Pierpont Morgan Library. 4
Only a short vertical line above the god's upper arm might
be a cursory indication of such plants. All that can be said
with certainty is that he is a major god in comparison with
those who approach him because he sits while they stand, he
has a multi-tiered robe which looks richer than their skirts
with vertical pleats, and his hair is gathered in a chignon
separated into an upper and a lower part by a band which
circles the head, as seen in monuments of this and the foregoing
period. 6 Doubtless the chignon was considered a more elaborate
coiffure than hair loosely hanging in the back, which is more
characteristic of goddesses than of gods in representations of
the Akkad period. 6 In fact, it seems quite possible that
loosely hanging hair differentiates goddesses from human
figures in cylinder seals of the Akkad age. Women are shown
1 This feature was noted in CANES, I, 26, and by Boehmer, Die
Entwicklung der Glyptik wahrend der Akkad Zeit (Berlin, 1965), p. 96
(hereafter cited as Boehmer, Glyptik).
3 The dates here cited are taken from J. A. Brinkman, "Mesopo-
tamian Chronology of the Historical Period," Appendix to A. L.
Oppenheim, Mesopotamia, Portrait of a Dead Civilization (Chicago,
1965), pp. 335 ff.
4 For other examples of male (that is bearded) grain-gods, see
Boehmer, Glyptik, Abb. 532, 535, 538, 547 (our PL III: C).
6 See Strommenger and Max Hirmer, 5000 Years of the Art of
Mesopotamia (New York, 1964), Fig. 115, fragment of a diorite stele
of Sargon of Akkad, and PL XV, helmet of "Prince Meskalamdug"
from Ur.
6 None of the female figures with the hairdress described in the
next paragraph wears the horned miter of divinity, although it must
be admitted that a similar hairdress is also occasionally worn by
superhuman creatures such as the bearded snake-god of Boehmer,
Glyptik, Abb. 587. For the bird-man with this hairdress, see below,
note 10.
with their hair tied up in the back, the ends of hair apparently
combed over some device which created a narrow chignon
with horizontal top. 7 In the profile renderings of the cylinder
seals this chignon often looks like a point sticking up above
the band encircling the entire coiffure, as for example in
CANES, I, 245.
Similarly male figures who do not have their hair cut to
neck-length but have let it grow long (perhaps a prerogative
of the highest social group, to judge by the seal of the scribe
Kalki, PI. Ill: B) never wear it loose but only in the elaborate
chignon 8 described above as the hairdress of the seated god
in our cylinder, No. i. The rare occurrences in cylinders of
7 This description is based on the stone wig in the British Museum

inscribed with the dedication of an official of Shulgi, a king of the
Third Dynasty of Ur (2094-2047 B.C.) (see D. J. Wiseman, "The
Goddess Lama at Ur," Iraq, XXII [1960], PI. XXII: b). Wiseman
translated the words of the dedication describing the wig as "head-
dress of femininity" (ibid., p. 168). The fact that the back of the wig
had to serve as a tablet for the inscription, however, may have
resulted in a rendering which altered the actual appearance of the
ends of hair in the back.
At any rate, this "head-dress of femininity" differs from the chig-
nons of male figures in representations of the Akkad period. A statement
to the contrary by Agnes Spycket, "La coiffure feminine en Mesopo-
tamie des origines a la ire Dynastie de Babylone," RA, XLVIII
(1954), 169, 170, fig. 61, was based on the atypical cylinder from Ur
discussed in our note 8.
8 The curious cylinder seal from Ur, Leonard Woolley, Ur Excava
tions II: The Royal Cemetery (Oxford, 1934), PI. 206, No. 192 (U.972I),
shows in exceptional manner an enthroned male and a female figure
in a banquet scene with an attendant, all with the same type of chignon
as in the cylinder of Kalki, our PL III: B. To the right is a figure with
a cap of unusual shape. Unusual too are the faces of the figures, the
fact that the female figure seems to pour a libation and the material
from which the seal was made: hematite. Yet it was found in Grave
681 according to the publication (Text volume p. 350) and had a cap
of copper which would confirm the authenticity of this cylinder which I
would have otherwise tended to doubt. At any rate, the representation
of an attendant with the same hairdress as the enthroned male person
is unusual and therefore does not suffice to disprove the suggestion
made in the text that the chignon for men was a sign of very elevated
social position.
138 EDITH PORADA
mature Akkad style of male gods with hair hanging loosely

over their shoulders depict gods of war and their opponents, 9
or gods of vegetation as in our No. i and on the seals of
Pis. II: A and III: C. It was probably meant to suggest that
the gods so represented possessed primitive force close to
nature. The fact that the bull-man and nude bearded hero
in scenes of contest with lions, bulls, and other powerful
animals wear their hair loose confirms this interpretation as
does the occasional occurrence of a long-haired bird-man. 10
Under these circumstances it is interesting to note that the
attendants who open the gates for the ascending sun-god
often also have long loose hair. 11 Their connection with the
figures here discussed remains to be discovered.
Not only do hairdress and costume indicate the high rank
of the seated god in our cylinder as against the figures
approaching him, but the composition of the scene determines
the seated figure as the major person. The arms of the standing
or walking gods point toward the seated figure whose greater
mass impressively occupies far more space than the standing
gods. Moreover, attention is drawn to the seated god's bent
arm, by the fact that its lines are echoed in more rounded
form by the large crescent moon above. Whatever the meaning
of the symbol, in the present context it seems to have been
associated with the seated god.
Beyond the facts here noted from an examination of the
scene, nothing can be said about its subject because the
9 Boehmer, Glyptik, Abb. 346 (for the attacking god), and Abb. 302
(Diyala, No. 703) and Abb. 352 for the victim.
10 Boehmer, Glyptik, Abb, 502. Most frequently, however, that
figure has the hair tied up in a loop like the hairdress described above
for women (which is also occasionally worn by male figures), e.g.,
ibid., Abb. 493, 495, 503, 512, 519. Very rarely the bird-man has the
hairdress most frequent for human male figures as seen in elaborate
execution in the cylinder of Kalki, our PL III: B, and more commonly
ending in only one curl above the neck (e.g., Ashmolean Museum,
No. 367b).
11 Boehmer, Glyptik, Abb. 419-423, 428.
literary compositions involving gods of vegetation,12 which

are all later than the Akkad period, do not describe worship
and supplication of a major god by a group of minor deities.
The engraving of the cylinder is crude and careless but it
is not incompetent. Some forms seem to have been ground
off mechanically, apparently by holding the cylinder against
a revolving object with a cutting edge. Smooth forms which
are obviously ground off in such a manner are the parallel
arms of the standing gods or the horizontal lines of the
seated god's stool. These forms are all horizontal while the
short vertical bars of the stool were carved with a graver less
smoothly and in a shallower manner (See PI. V: i). Obviously
it was easy to grind a short line if the cylinder was held
vertically against a horizontal cutting edge, but to make a
vertical line the seal must have been held parallel to the
cutting edge, a procedure which would have produced a
longer line than was needed for the vertical bar of the stool.
Such use of a mechanical grinding or cutting device to
produce smooth lines of uniform width in the design, seems
to have been introduced into Mesopotamian glyptic art in
several periods when certain motifs had become so stand-
ardized that a mere indication of figures and objects sufficed
to evoke the entire scene. Examples are cylinders of the
Early Akkad period showing the theme of a hero in the center
of a group of beasts of prey and horned animals. 13 Even the
so-called Brocade style of the First Early Dynastic period
was probably largely produced by such means. 14 Hence we
la "Dumuzi and Enkimdu: the Dispute between the Shepherd-God

and the Farmer-God," text translated by S. N. Kramer in ANET,
pp. 41, 42, reconstructed from three tablets dated in the beginning
of the second millennium B.C.
13 E.g., CANES, I, Nos. 132, 135, 136; Boehmer, Glyptik, Abb. 45.
14 This can be rather clearly seen in Diyala, No. 257, where the cut
shapes overlap each other. See also Diyala, Nos. 363, 873, for good
examples demonstrating a technique of probably mechanical grinding
of lines and shapes.
140 EDITH PORADA
are probably justified in suggesting a relatively late date in

the Akkad period for our seal No. i, although some cylinders
showing a related use of a cutting device for scenes involving
gods with flounced robes have been found in Tell Asmar in
levels dated Early Akkad, like Diyala 577 and 582.
The major forms of the gods' figures may also have been
produced by some mechanical device such as a drill with a
revolving point, but subsequent work with a graver has
eliminated all traces of tool marks. Even on an unfinished
cylinder seal from Tell Asmar, PI. Ill: C, I cannot determine
the tools employed in the preliminary blocking—or rather
hollowing—out of the figures.
The faces of the figures in No. i are indicated by thin lines,
cursorily drawn: a large hook for the nose which also deter-
mines the space for the eye socket, a line or two for the eye-
lids and brow, parallel lines or lines meeting at an angle for
the prominently projecting lips. It is interesting to see how
varied are the lines and forms indicating the faces of figures
in cylinders of the Akkad period, as a comparison of the faces
in No. i and Pis. II: A and III: B illustrates. This variation
suggested that the characteristics of Akkadian style reside in
the general proportions of the human face but that the details
of the stylization were worked out individually by each seal
cutter.
The last feature to be engraved in No. i was probably the
figures' feet, beginning at the left and ending with the seated
god whose feet had to be severely shortened in order to retain
the necessary interval between his feet. This shows how
important such intervals, which assured the clarity and
rhythm of the composition, seemed to the engraver.
Andrews University Cylinder Seal, No. 2. The second
cylinder of Andrews University, Pis. I: 2, 11:2, and V: 2,
considerably smaller than the first, bears the inscription of
an official of Gudea, Ensi of the southern city-state of Lagash,
who ruled shortly after the Akkad period and before the
Third Dynasty of Ur, that is, between ca. 2154 and 2112 B.C.
CYLINDER SEALS AT ANDREWS UNIVERSITY 14!
The inscription reads:

Gu-de-a Ur-ba-[ii] Gudea, ensi of Lagash
en 5-si dub-sar Ur-Bau the scribe
SIR.BUR.KI (= Lagas) 15 ir-zu (is) your servant
This cylinder, which can be dated in the time of Gudea, is
a welcome addition to the small number of cylinders inscribed
for Gudea himself, 16 or his son, 17 or his officials. 18 All these
cylinders so far known show a worshiper led by minor deities
toward a major one. The scene of our No. 2, showing a different
motif, two heroes overpowering a water buffalo, therefore
adds a new criterion for dating in Gudea's time this specific
version of a contest with a powerful animal. It is important
to note that the composition includes only three figures: two
figures flanking the victim, instead of the two pairs of fighting
figures common on cylinders of the Akkad age, such as PL III:
D. In the time of the Third Dynasty of Ur the scheme of
three figures dominates the renderings of contest scenes; the
15 I owe the reading of the inscription to Erica Reiner who noted
that the normal writing of Lagash is SlR.BUR.LA.KI.
16 A combined drawing of several impressions of Gudea's cylinder
seal on tablets from Tello was reproduced in Frankfort, Cylinder Seals
(London, 1939), p. 143, text fig. 37, from L. Delaporte, Catalogue des
cylindres orientaux . . . Musee de Louvre, I (Paris, 1920), 12, PI. 108;
photographs of partial impressions are seen op. cit., PI. 10: 8, 10.
17 I assume that the person who calls himself Lugal-s[ag-g]a, scribe,
son of Gudea on the cylinder seal from Tello reproduced by Andre
Parrot, Glyptique mesopotamienne: fouilles de Lagash (Tello) et de
Larsa (Senkereh) (1931-1933) (Paris, 1954), pl- VIII: 131 (tran-
scription and translation by Maurice Lambert, op. cit., p. 80, s.v. 131),
was the son of the ruler of Lagash since the style of that fine cylinder
closely corresponds to that of CANES, I, No. 274, the cylinder of an
official of Gudea. It seems, however, as if the inscription on the
cylinder from Tello was either secondary or very badly planned
because the last two signs appear outside the frame for the inscription.
I wonder whether this could have been a second seal of Gudea which
was re-used by one of his sons, for it seems to me that the original
inscription might have been intended to fill two upper and one lower
case, consisting of three lines as in the impressions of the seal bearing
Gudea's inscription (see above, note 16).
18 CANES, I, 274, and L. de Clercq, Collection de Clercq, I, Cylindres
orientaux (Paris, 1888), PL IX, 84.
142 EDITH PORADA
arrangement of the figures in the present cylinder therefore

suggests that the origin of the preference for this tripartite com-
positional scheme should be sought in the time of Gudea. 19
The posture of the hero at the right, holding the animal up
by a hind foot, grasping its tail and placing his foot on the
animal's neck in an effort to break it—at the same time
suggesting his victory over the powerful creature—as well as
the posture of the hero at the left who is about to tear the
animal apart by the hindlegs are both derived from cylinders
of the Akkad period like PL III: D. A new posture, however,
is the one showing the second hero placing his foot on the
animal's underside near its sexual organ. New, too, is the arc
formed by the outward bent arms of the two heroes which
converge on the upward pointing leg of their victim, and the
general effect of a joint attack which results from this con-
centration of poses seen earlier in two separate pairs of
fighters and now concentrated on one victim. It is quite
possible that this new tripartite scheme owed its origin to
the esthetic predilection of some outstanding artists of the
period. 20 It is also conceivable, however, that the expressive
19 It is perhaps significant that the dated occurrence of a tripartite

compositional scheme of a contest motif conies from the time of Su-
turul, the last king of the Akkad Dynasty (Diyala 701 = Boehmer,
Glyptik, Abb. 76aa, 762b). There is no parallel known from that
period, however, for the scheme of two heroes with a victim as in
our No. 2.
20 One of the noblest designs on cylinder seals, found on the seal
of a priest, perhaps from Lagash and probably of Gudea's time,
CANES, I, No. 267, shows a tripartite composition in which a lion-
headed eagle grasps two ibexes. While the motif goes back to Early
Dynastic times (e.g., Parrot, Tello (Paris, 1948), PI. VII(a), VIII(a),
it was rendered in an inherently dramatic way by the artist of this
cylinder seal. The composition of the fallen ibexes and the lion-headed
eagle soaring above them, together with the delicately modeled bodies
of the horned animals, contrasting with the spread wings of the bird,
produce this effect. It is possible that the same artist created the
original version of the tripartite contest found in No. 2 from which I
would assume the latter to have been copied (I do not think that both
cylinders were made by the same engraver, because our cylinder
seems to have less detail in the head of the horned animal).
scheme of the attack of two heroes on a bull was meant to

illustrate a mythological event such as the contest of Gilga-
mesh and Enkidu with the Bull of Heaven. 21
Unfortunately, No. 2 is made of soft serpentine and much
of the engraving is worn away and the remains are difficult
to discern. Nevertheless, one becomes aware of the contrast
between the slender and graceful forms of the human figures
and the massive shape of the buffalo. The effect is that of a
beast so powerful that one hero alone could not have con-
quered it; only the concerted effort of both heroes could have
resulted in victory. Both the subtle change in the ancient
theme of contest with animals and the compositional devices
by which it was illustrated are an innovation in the glyptic
art of the Post Akkad period.
Both cylinders share a slender form with slightly incurving
sides and expertly drilled perforation which is slightly widened
to a narrow, bevelled ledge about ^ mm wide at the lower
end of the Akkadian cylinder, No. i, and about i mm wide
at the lower end of No. 2. A few cylinders of the Akkad
period show the same feature as No. i 22 which is probably
connected with the way the seal was mounted. In view of the
fact that the few extant capped cylinders of the period have
not been reproduced with the caps removed, one does not
know whether or not this feature was present.
The cylinders were polished but not to a very high gloss,
merely to be agreeable to sight and touch. Perhaps the most
obvious difference between them and the forgeries, PL 1: 3
21 See the account of this event in E. A. Speiser's translation in

ANET, p. 85.
22 Examples from the cylinder seals in the Pierpont Morgan
Library in which I have noted this feature are: CANES, I, Nos. 198,
202, 207, 250. Two of these cylinders show representations of the
water-god, one of a grain-god and one of a banquet scene. These
subjects may have been accidentally engraved on cylinders with the
slight ledge and again it may have been done purposefully. One will
have to watch for this feature in other collections before commenting
on it.
144 EDITH PORADA
and 4 lies in the dull and harsh 23 stones employed for the
latter by the modern seal cutters. No. 3 is made of gypseous
alabaster grooved at both ends (PI. IV: E-2) to imitate the
core of the Persian Gulf shell frequently employed for
Mesopotamian cylinder seals of the third millennium B.C. In
the better worked cylinder seals made of such shell the ends
show the section through the core which produced a pleasing
coil pattern of various shades of light brown (PL IV: E-i).
In contrast to such patterns, the alabaster of No. 3 is an
undifferentiated dull greyish white. No. 4 is even less care-
fully shaped; only No. 5 (PL V: 5) has a nice regular form
and a narrow well-drilled perforation. The soft red stone from
which that cylinder was carved, however, is unparalleled
among the genuine ancient cylinders of Mesopotamia, a fact
which indicates the spuriousness of the piece.
Andrews University Cylinder Seals Nos. 3-5. That all three
cylinders, Nos. 3-5 are forgeries is quite obvious from the
bungled inscriptions. These suggest that the prototypes for
the seals were examples of the Isin Larsa and Old Babylonian
periods (aoth to i7th centuries B.C.) in which inscriptions of
two or three lines are common. A scene with an enthroned
king like that of the Old Babylonian cylinder in the Pierpont
Morgan Library, PL IV: F, was probably copied for No. 3
although the enthroned figure was placed in the middle of
the scene by leaving out the suppliant goddess at the left. The
large fan held by the short-kilted attendant and the flower
before him are completely foreign to the repertory of the
genuine cylinder seals of that period. The presence of such
incongruous stylistic elements, introduced into a work of art
by persons not sufficiently familiar with the style of the age
23 I am using here the terminology employed by Isabella Drew,
Research Associate in the Arthur M. Sackler Laboratory of Columbia
University, with whom I have discussed the technical problems
concerning these cylinders. The approach of this scholar whose training
was in chemistry and mineralogy, has elicited attention to features
which might have otherwise gone unnoticed. Her observations have
been gratefully incorporated in this article.
PLATE I
4 5
Impressions of Andrews University Cylinder Seals Nos. 1-5. Size: 1:1.
PLATE II
i and 2. Impressions of Andrews University Cylinder Seals Nos. I and 2.

Size: ca. i: i£
A. Impression of Cylinder Seal no. 207 in the Pierpont Morgan Library.
Size: ca. i: i$. Published: CANES, I, No. 207.
PLATE III
B. Impression of Cylinder Seal of Iâlk'^No'.'

. gs
Museum. Published : Frankfort, Cylinder Seals, PL XXIV* c Bolhmer
Glyptik, Abb. 717, etc
C. Impression of Unfinished Cylinder Seal from Tell Asmar No
As. 32:598, in the Iraq Museum. Published: Frankfort Diyala
No. 611; Boehmer, Glyptik Abb 547
D. Impression of Cylinder Seal from Tell el-WUayah, in the Iraq
Museum. Published: T. A. Madhlum, Sumer, XVI (1960) PI 5 - ,-
Boehmer, Glyptik, Abb. 201.
PLATE IV
E-i E-2
E-i. End of Cylinder Seal No. 156 in the Pierpont Morgan Library.
E-2. End of Andrews University Cylinder Seal No. 3.
F. Impression of Cylinder Seal No. 323 in the Pierpont Morgan
Library. Size: ca. i: i-J. Published: CANES, I, No. 323.
PLATE V
Photographs of Andrews University Cylinder Seals Nos. i, 2, 3

and 5. Size: ca. i: 2-|-.
which they are trying to imitate, often facilitates recognition

of forgeries of works of all periods. Other examples in our
seals are the assyrianizing garments and hairdress of the
figures in No. 4 which has an inscription of Babylonian type.
In No. 5 the scheme of two figures, one seated and one
standing, and their hairdress vaguely resemble Kassite
cylinder seals of the i5th to i3th centuries 24 but the pattern
of the garments and the figure of a bow-legged dwarf are
derived from Old Babylonian examples.
Instead of pursuing further the entertaining game of
discovering in detail where the forger or forgers found the
different elements of their designs, let us see what we can
learn from these and other engraved stones cut in modern
times which will give us new insights into the achievements
of the ancient artist. The latter had the advantage of a long
apprenticeship 25 during which he learned to use the tradi-
tional tools, the bow-drill and gravers, first of copper, later
24 Kassite cylinders like that of de Clercq, op. cit., 257, 258, come
to mind although it is possible that this resemblance is accidental and
the scheme of the two figures is merely an abbreviation made by the
forger of more extensive Old Babylonian scenes.
25 J. N. Strassmaier, Inschriften von Cyrus . . . (Leipzig, 1890),
No. 325 is a text recording an agreement for apprenticeship for a
period of five years of a slave. This slave belonging to Itti-Marduk-
balatu was entrusted to Hasdaj who himself was a slave of Cambyses,
crown prince at that time. Obviously, Hasdaj was a master seal cutter.
I owe the following translation of this text to the generosity of
A. L. Oppenheim:
Itti-Marduk-balatu, son of Nabu-ahhe-iddin of the family Egibi
gave his slave Guzu-ina-Bel-asbat to Hasdaj, the purkullu, a slave
of Cambyses, the crown prince, for five years, to (learn) the craft
of the purkullu. x x x (the copy has ardani so, x which is senseless
in the context). He will teach him the entire craft of the purkullu.
Itti-Marduk-balatu will clothe Guza-Bel-asbat with one (? correct
senseless DI in line 9 into i-it) musiptu-garment. If Hasdaj does not
teach him, he pays 20 minas of silver. After he has taught him for
five years (restored from TuM 2-3 214: 8 f.) [his (the apprentice)
wages will be . . .] (witnesses).
10
146 EDITH PORADA
of bronze, 26 employed with an abrasive, like fine quartz sand,

probably used with oil or water as a binder. 27 The modern
forger lacks that training with efficient tools and we observe
his resulting lack of control of his craft in the varying height
of the figures and the incoherent composition caused by the
way in which the single figures seem to project into the field
instead of being contained within their own clear outlines,
as in the genuine cylinders, Nos. i and 2. In No. 4 the figures
are so deeply hollowed out of the cylinder and consequently
stand out so highly that they crowd the field whereas in
Nos. 3 and 5 the engraving is in part so shallow that there
are no clear boundaries between figure and background. It
is in comparing the spurious with the genuine cylinders that
one appreciates the technical and artistic superiority of the
ancient craftsman.
The ancient seal cutters had to reduce a scene to the
minute size of a cylinder. In order to succeed, lines and shapes
had to express much with very limited means. An example
is the rendering of the seated figure, a personage of major
importance in relation to the standing figures of the scene.
In order to stress the solidity and dignity of this posture, the
design of the body always includes a horizontal accent even
if it is found only in the edge of the flounces of the figure's
robe as in No. i, where the outline of the body itself is some-
what rounded as is usual in cylinders of the Akkad period.
One becomes aware of this in contrast to the seated figure
of No. 3 (see PI. V: 3) in which the forger was merely con-
cerned with copying a seated personage, not with its meaning.
For this reason his own figure, which lacks a horizontal accent,
seems to slip down from the precariously narrow stool.
26 Frankfort describing the working capital of a seal cutter listed:

"some finished seals, some undecorated beads, a copper chisel, two
pointed instruments of copper, and a whetstone pierced for suspension
from the girdle" (the italics are mine), Oriental Institute Communi
cations, No. 16 (1933), p. 47.
27 This suggestion was made by Isabella Drew.
Moreover, the meaning of the entire scene, worship of an

enthroned personage, is impaired by the forger's rendering
of the two standing figures in almost naturalistic proportions,
a treatment which places the head of the worshiper higher
than that of the enthroned figure and that of the attendant
on the same level. Comparison with the Old Babylonian
cylinder, PI. IV: F shows how subtly the head of the enthroned
king is made to appear higher and larger than that of the
surrounding figures. It is the round cap with its upturned
brim which produces that effect, appearing to be more
voluminous, more solid and therefore more impressive than
the horned miter of the goddess.
Another feature which distinguishes scenes of genuine
cylinders from the forgeries, PI. 1: 3-5, is the self-contained
form of the figures. The unfinished cylinder, PI. Ill: C, shows
how these forms were hollowed out as coherent solid shapes
to which the feet were added with sufficient distance from
each other to form a visually satisfactory support. That this
spread stance was a device to make the figures seem to stand
solidly on the ground, can be seen in the short-kilted figure of
PI. IV: F, whose legs and feet describe with the ground line a
tall but solidly based triangle. By contrast, the feet of the
short-kilted figure in No. 3 are rather close together and the
figure seems to sway backwards somewhat uncertainly while
the worshiper with a kid seems to step forward in a posture
which lacks the dignified calm of ancient Near Eastern
persons, a calm which was perhaps expressive of their ideal
of human behavior.
The large figures with lively movements which fill the field
in an overall manner in No. 3, the uneven depth and scratchy
engraving all resemble a spurious cylinder seal in the Ash-
molean Museum in Oxford, recorded in 1952 by Buchanan
together with several others of related style. 28 The fact that
the forger felt free to add an attendant with a fan in No. 3
28 Ashmolean Museum, 1095, 1096, 1097, 1108, 1109.

148 EDITH PORADA
and to use only one pair of figures, bull-man and lion, in the
Ashmolean cylinder just mentioned—using only half of the
scene usually found in representations of the Akkad period—
suggests that these seals were cut by a Near Eastern forger
rather than by one working in Europe who would probably
have kept more closely to illustrated prototypes. The same is
probably true of No. 5, in which we have noted stylistic
relations with No. 3. Proof that these stylistic criteria have
led us to correct conclusions and that Nos. 3 and 5 were made
by the same hand (despite the better workmanship of the
smaller seal) can be found in the hook-like design below the
feet of the sacrificial animal in No. 3. The same design, which is
a misunderstood version of the ball-staff of Old Babylonian
cylinders, is also found in some other examples of the Ash-
molean group 29 of which one 30 has the shallow engraving of
No. 5 as well as a very similar little figure of a bow-legged
dwarf.
By today's standards of taste, with a preference by the
public for clear, abstract designs, a cylinder like No. 3 could
have been neither made nor bought; the same is true of No. 4,
probably also of Near Eastern provenience for the same
reasons given for No. 3. The naturalistic proportions of the
figures in No. 3 are also more likely to reflect conventions
generally observed several decades ago than in the last two
decades. One would therefore assume these forgeries to have
been made at the end of the last century or at the beginning
of the present one.
29 Ashmolean Museum, 1109.

30 B. Buchanan kindly informed me that he recorded in 1952
twenty-five of the seals classified as doubtful or fakes which he had
found in a drawer, unregistered, together with a number that were
good. Nos. 1084, 1095 and 1096 belong to that "1952" group, but
doubtless reached the Ashmolean Museum much earlier. Perhaps the
fact that Ashmolean Museum, 1097 (which has the hook-like design
of our group), was registered in 1909, gives us a better indication for
the date of our group of forgeries.
The detailed discussion of these forged seals was presented

for two reasons. First, that every object purporting to belong
to the world of the ancient Near East adds something to the
picture of the period in which it was made. Forgeries distort
that picture and have to be rejected with a full statement of
the reasons for such rejection. Second, by detailing the features
which justify declaring Nos. 3-5 to be forgeries we hope to
have given articulate expression to the evident superiority
of the two small—and in the case of No. i even mediocre—
works of ancient art.
Cylinder Seals at Andrews University
No. i. Hard black serpentine. Size: 33 X 20.2 (19) mm.31

Impression of the cylinder seal, i: i Plate I: i
Impression of the cylinder seal, ca. i: i| Plate II: i
Photograph of the cylinder seal, ca. i: 2| Plate V: i
No. 2. Black serpentine. Size: 28 X 14.7 (14) mm.
Impression of the cylinder seal, i: i Plate 1: 2
Impression of the cylinder seal, ca. i: i-| Plate II: 2
Photograph of the cylinder seal, ca. i: 2\ Plate V: 2
No. 3. White alabaster. Size: 38 X 21.5 mm.
End of the cylinder, ca. i: -z\ Plate IV: E-2
No. 4. Black serpentine. Size: 34.4 x i6mm.
No. 5. Red steatite. Size: 29.2 X 12.8 mm.
31 The size is given in the following sequence: height and diameter,

with a different diameter of the middle presented in parenthesis for
Cylinders i and 2.
A FURTHER NOTE ON THE SABBATH IN
COPTIC SOURCES
KENNETH A. STRAND
Andrews University, Berrien Springs, Michigan
The Sabbath in Coptic sources has been treated on two

previous occasions in AUSS. In the inaugural issue, Wilson
B. Bishai presented an article entitled "Sabbath Observance
from Coptic Sources," in which he concluded:
It seems possible that Sabbath observance among the Copts in
Egypt and Ethiopia may have passed through three stages: i) Only
the seventh-day Sabbath observed—from apostolic times until the
Council of Nicea; 2) Sunday and the seventh-day Sabbath both
observed—from the Council of Nicea until perhaps a century or two
later; and 3) only Sunday designated as a day of public worship—
a practice still observed today. l
This article deals primarily with two statutes in the Sahidic

version of what is commonly known as the Egyptian Church
Order—one indicating that slaves (Bishai translates "servants
[of the Lord]") should work five days but have leisure on the
Sabbath and the Lord's day for church attendance, and the
other calling for baptismal candidates to assemble on the
Sabbath. 2 In addition to these, Bishai also quotes from an
interpolation to the first passage as found in the Ethiopic
version. This interpolation, which declares that both the
seventh day of the week and the first day were "named
sabbaths" (apparently the first documentary evidence we
have of Sunday being called a "sabbath"), he sees as an
attempt to justify rest on two days—on a newly introduced
Christian Sunday in addition to the older Sabbath ("prior to
the fourth century, Christians in Egypt and Ethiopia may
1 Wilson B. Bishai, "Sabbath Observance from Coptic Sources,"
AUSS, I (1963), 31.
2 Ibid., pp. 27, 28.
SABBATH IN COPTIC SOURCES
have observed only the seventh-day"). 3 In short, Bishai

sees divergence between northern and southern Christians
with respect to the Sabbath :
Justin Martyr and Tertullian, theologians characteristic of
Hellenistic-Roman Christianity, urged strongly against the seventh-
day Sabbath and in favor of Sunday. But the non-Hellenistic
southern churches of Egypt and Ethiopia apparently followed a
different course and observed the seventh-day Sabbath continuously
during the second and third centuries. 4
The second treatment of the Sabbath in Coptic sources in

AUSS is Robert A. Kraft's "Some Notes on Sabbath Ob-
servance in Early Christianity," in which he has marshaled
abundant evidence from the early sources to show that there
was, in fact, no such dichotomy in early Sabbath-Sunday
practice between northern and southern groups of Christians
as Bishai had proposed. 5 Rather, "from its very beginnings,
'Coptic Christianity' observed both Sabbath and Sunday, be-
cause such was the practice taught in its adopted traditions!" 6
Kraft has called attention, for example, to the fact that the
Coptic reference to Sabbath-and-Sunday rest for slaves is
paralleled in Greek in Apostolic Constitutions viii. 33. '
Kraft's treatment is mainly concerned, however, with the
"northern sources" from the Greek and Syrian East, rather
than the "northern sources" from the West. Inasmuch as the
Egyptian Church Order is identified as a version (or versions)
of the Apostolic Tradition of Hippolytus of Rome, it becomes a
matter of interest to investigate whether its allusions to the
Sabbath may have stemmed from Hippolytus. Kraft has
observed that "there is no guarantee that the dual observance
[of Sabbath and Sunday] was part of the original form of the
Ap. Trad., but the burden of proof would seem to rest on the
3 Ibid., pp. 28, 29.
4 Ibid., p. 30.
5 Robert A. Kraft, "Some Notes on Sabbath Observance in Early
Christianity," A USS, III (1965), 18-33.
8 Ibid., p. 30.
7 Ibid., pp. 21, 22.
152 KENNETH A. STRAND
person who denies this; in any event, the dual observance was
already in the Greek form of the tradition, as we have seen." 8
Willy Rordorf cites from the Ethiopic text of the Egyptian
Church Order as evidence for Hippolytus, as well as calling
attention to the polemical remark against Sabbath fasting
in Hippolytus' Commentary on Daniel. 9 Hippolytus' favorable
attitude toward the Sabbath, as manifest in this latter
reference, 10 might well lead us to suspect that indications of
Sabbath observance in the Egyptian Church Order are there
because they were present in the original Greek text of
Hippolytus. u
In exploring the evidence relating to this question, we will
8 Ibid., p. 25, n. 23.
9 Willy Rordorf, Der Sonntag (Zurich, 1962), pp. 144, 147. He
mentions an item from the Ethiopic text regarding special instructions
for the eucharist on the Sabbath and Sunday. In addition to our own
treatment of this item below, cf. also the opinions of Burton Scott
Easton, The Apostolic Tradition of Hippolytus (Cambridge, Engl.,
1934; Archon Books reprint, 1962), p. 58, and Gregory Dix, The
Treatise on the Apostolic Tradition of St. Hippolytus of Rome, I (Lon-
don, 1937), 43, n., both of whom look upon the item as an interpolation.
Dix's reason for doing so seems inadequate, however: "Saturday was
not a liturgical day at Rome in the third century, but it has been so
in the Ethiopic Church as far back as we can trace." Is not this taking
for granted the very thing which is to be proved or disproved by the
evidence ?
The reference to the Sabbath fast is in Hippolytus, Comm. on Dan.,
iv. 20.3, and refers to certain persons who give heed to "doctrines of
devils" and "often appoint fasting on the Sabbath and the Lord's day,
which Christ did not appoint, and thus dishonor the Gospel of Christ."
For Greek text and French translation, see Maurice Lefevre, Hippolyte,
Commentaire sur Daniel (Paris, 1947), pp. 300-303.
10 The Sabbath fast was a negative factor in relationship to Sabbath
observance; hence opposition to it would be favorable to the Sabbath.
See my article "Some Notes on the Sabbath Fast in Early Christianity,"
AUSS, III (1965), 167-174.
11 Hippolytus wrote in Greek, and may possibly have spent his
youth in the East. Greek fragments and portions of a Latin translation
of the Apostolic Tradition are extant. See Easton, op. cit., pp. 28-32,
and also n. 12, below. Cf. also standard patrologies such as those of
J. Quasten and O. Bardenhewer. Useful information on Hippolytus
is also given in E. J. Goodspeed, A History of Early Christian Litera
ture, rev. and enl. by Robert M. Grant (Chicago, 1966).
SABBATH IN COPTIC SOURCES 153
place certain statements from different texts of the Egyptian

Church Order in parallel columns. For this purpose we will use
G. Horner's English translation of the Sahidic, Arabic, and
Ethiopic texts, which texts are removed from the original
Greek in that particular order (Sahidic translated directly
from Greek, Arabic translated from Sahidic, and Ethiopic
translated from Arabic, though the latter two are not neces-
sarily based on the particular Sahidic and Arabic texts re-
presented here in translation). 12 The reference given by
Bishai to slaves' rest on two days we omit; but his reference
to the assembling of baptismal candidates on the Sabbath we
include, inasmuch as he has given insufficient context for a
clear picture of what was involved.
Sahidic, 45, 46 Arabic, 33, 34 Ethiopic, 34, 35
Let them who will And they who wish And those who desire
be baptised fast on to be baptised shall to be baptised shall
the preparation (para- fast on Friday (ju- fast on Friday, and the
skeue) of the sabbath mah), and the bishop bishop shall assemble
(sabbaton). And (de) shall assemble those all those who shall be
on the sabbath (sab- who are to be bap- baptised on Saturday
baton), when they who tised on the day of the into one place, and
will be baptised have sabbath in one place, shall command all of
assembled in one place and shall command them (to make) prayer
by the direction them all to pray and and prostration; and
(gnome) of the bishop, prostrate themselves. when he has laid
let them all be com- And having laid his his hand upon them,
manded to pray and hand upon them, let let him exorcise the
bend their knees. And him exorcise every unclean spirit that he
when he has laid his alien spirit, that they may flee away from
hand upon them, let may flee away from them and not enter
him exorcise (exorgize) them and never return into them again.. . .
all alien spirits to flee to them henceforth and they shall read to
away from them, and ... and let them keep them the Scriptures,
not to return to them watch all their night, and exhort them.. . .
henceforward. . . .And and let them read to [35] At the time of
let them spend all the them and admonish cock-crow they shall
la G. Horner, ed. and trans., The Statutes of the Apostles or Canones

Ecclesiastici (Oxford, 1915). For information on these and other
translations, see the "Introduction" and "Description of the Manu-
scripts," pp. vii-xxxix. Cf. also Easton, op. cit., pp. 28-32; and Dix,
op. cit., pp. lii-lxvi.
night in vigil, reading them.. .. [34] At the first pray over the
to them and instruct- time of cock-crow, let water.. . . And they
ing (kathege) them.... him pray first over the shall baptise the little
[46] At the hour, then water ... and they children first.. .. And
(de), when the cock shall begin by bap- on the sabbath and on
will crow, let them tising the little chil- the first day of the
first pray over the dren first.... " week if it be possible
water.. .. And ye shall the bishop himself
first baptise the little with his own hand
ones.... 13 shall deliver to all the
people while the dea-
cons break the bread.
15
Sahidic, 31 (cf. 64) Arabic, 21 (cf. 52) Ethiopia, 22 (cf. 53)

The bishop shall be The bishop shall be The bishop shall be
ordained (kheirodonei) ordained, as we have ordained as we have
according to the word already said.... When already spoken; one
which we said before. they have made men- who has been chosen
.. .When he has been tion of him and are by all the people to-
named (onomaze) and satisfied with him all gether, with the pres-
they are pleased with the people shall assem- byters and deacons on
him, the whole people ble together, and the the day of the
(laos) shall assemble presbyters and the sabbath...."
themselves together, deacons, on Sunday.
and the presbyters
with the deacons on
the Lord's day (kyri-
ake).... "
In the first set of quotations above, the three texts agree with
respect to Friday as a day of fasting for the baptismal can-
didates and with respect to the Sabbath as a day for as-
sembling them. There would seem to be no reason to doubt
that this statement of procedure stems from Hippolytus.
However, the Ethiopic text has omitted the reference to the
night vigil, which was evidently a Saturday night vigil. The
actual rite of baptism, it would seem, took place on Sunday
13 Horner, op. cit., pp. 315, 316.
14 Ibid., pp. 252, 253.
16 Ibid., pp. 151-157.
18 Ibid., p. 306 (cf. p. 340).
17 Ibid., pp. 244, 245 (cf. p. 273).
18 Ibid., p. 138 (cf. p. 197).
morning (not on the Sabbath, as Bishai thought). 19 Never-

theless, a respect is shown for both days—a respect perhaps
not far different from that manifest in the eastern sources
of the time. 20
Again, with regard to the first set of quotations, the Ethiopic
text contains at the end of its Chapter 35 an interesting addi-
tion with special instructions regarding the celebration of the
eucharist "on the sabbath and on the first day of the week."
Is this an interpolation in the Ethiopic, or does it represent
original material which was lost in the Sahidic and Arabic ?
The tertiary nature of the Ethiopic text would speak in favor
of the former alternative, as would also the fact that the
other two texts agree. In addition, there may be a relationship
between this statement in the Ethiopic text and the peculiar
emphasis of the same text in the earlier-mentioned reference
to both the Sabbath and the first day of the week as "sab-
baths." 21 And still further support for our conclusion may
present itself as we proceed to analyze the second set of
quotations above.
In that second set of quotations, which refers to the ordina-
tion of bishops, the Ethiopic text again stands alone in its read-
ing of "sabbath" (in both Statutes 22 and 53) in contrast to the
reading "Lord's day" or "Sunday" of the Sahidic and Arabic.
In this case, however, we have two other sources as independ-
ent checks: the Latin version of Hippolytus' Apostolic
Tradition, 2,, and the Greek of Apostolic Constitutions, viii. 4.
Both of these agree with the Sahidic and Arabic as against
the Ethiopic. 22 In view of the Ethiopic interpolation which
19 See Bishai, op. cit., p. 27. He refers to "the performance of this
ritual on the Sabbath."
20 Cf., e.g., the sources called to attention by Kraft, op. cit., pp.
21-24.
21 See above, p. 150, and the excerpts quoted by Bishai, op. cit.,
pp. 28, 29.
22 Easton, op. cit., p. 33, translating from the Latin: "Let the
bishop be ordained after he has been chosen by all the people. When he
has been named and shall please all, let him, with the presbytery and
such bishops as may be present, assemble with the people on a Sunday."
speaks of both Sabbath and Sunday as "sabbaths," there is,

of course, the possibility that the term "sabbath" as used
here in the Ethiopic might mean Sunday. But if not, the
Ethiopia represents a variation from all the other sources,
and quite definitely depicts a practice different from that
described by Hippolytus.
The foregoing analysis of Sabbath-Sunday statements
in the Egyptian Church Order suggests that there is a minimal
amount of evidence for a dual observance of some sort which
should very likely be traced to Hippolytus. This small amount
of evidence, together with Hippolytus' polemical remark
concerning the Sabbath fast, is, however, most interesting,
for it opens up to us the possibility that there was in third-
century Rome a greater respect for the Sabbath than has
been commonly thought. It has long been known, of course,
that Rome is the place which gives us the earliest (second-
century) clear evidence for Christian Sunday observance as
well as anti-Sabbath attitude. 23
The foregoing analysis would also suggest that Bishai may
not have been entirely wrong in seeing some sort of dichotomy
in the Sabbath-Sunday practices of early Christianity, while
at the same time it provides one further evidence in sub-
stantiation of Kraft's conclusion that there was no such
dichotomy between Bishai's northern and southern groups.
Indeed, the place where the dichotomy existed was within
the southern groups themselves!
But why the peculiar emphasis of the Ethiopic text,
which distinguishes it from both the Sahidic and Arabic
(as well as from the Greek and Latin sources where these are
ANF, VII, 481 (Ap. Const, viii./j.): ".. .let the people assemble, with the
presbytery and bishops that are present, on the Lord's day. ..." The
words in question as given in the Greek text are ev rjfi^pa KupiaxTJ
(MPG, I, col. 1072), but they also appear in a Latin translation as
in die Dominica (MPG, I, col. 1071).
23 In Justin Martyr, Apology, I, ch. 67; and numerous references to
the Sabbath in Dialogue with Trypho, including ch. 23.
available) ? Any attempt to answer this question will lead

only to conjecture. But it may not be amiss to call attention
to Bishai's solution, which, if limited to the community or
communities using the Ethiopic text rather than generalized
for Coptic Christianity, is not without merit as one possible
answer:
Perhaps the justification for observing Sunday as produced by the
Ethiopic version of the Statutes of the Apostles does not appeal to
either Jews or Christians today, yet it must have sounded reason-
able to the Early Christians of the southern group of churches during
the fourth century of our era. Nevertheless, the question is: Why did
the editor of the Ethiopic version resort to such a justification ?
[Bishai has just quoted at length from the interpolation which
claims that both the Sabbath and the first day of the week were
named "sabbaths."] The only logical answer to this question is to
suppose some sort of complaint on the part of people regarding
working only on five days and resting on two. This in turn leads us to
think that prior to the fourth century, Christians in Egypt and
Ethiopia [this should definitely be more limited] may have observed
only the seventh-day, and that for some reason the Coptic [rather,
"Ethiopic" or "some Ethiopic" ?] bishops more recently had intro-
duced the observance of Sunday. . . . 24
24 Bishai, op. cit., p. 29.

THE HISTORY OF HESHBON FROM
LITERARY SOURCES *
WERNER VYHMEISTER
River Plate College, Puiggari, Entre Rios, Argentina
Heshbon (modern Hesbdn) is located in Transjordan,

about 20 miles east of the Jordan where it enters the Dead
Sea. The remains of the old city are covered now by two hills,
2,930 and 2,954 feet above sea level respectively. 1 According
to the latest available statistics (from 1961), the village of
Hesbdn has 718 inhabitants. z
Heshbon in OT Times
Heshbon appears for the first time in the Biblical record as
the capital city of Sihon, the Amorite king defeated by
Moses. 3 However, the region in which Heshbon was located
is mentioned much earlier in the Bible. In Gn 14:5, Chedor-
laomer and his confederates appear as smiting successively
the Rephaim in Ashteroth-karnaim, 4 the Zuzim in Ham, 5
and the Emim in Shaveh Kiriathaim (i.e., the plain of Kiria-
thaim). Kiriathaim has been identified with el-Qereiyat,
about five miles northwest of Dhibdn. 6 It appears together
with Heshbon in Num 32 :yj among the cities rebuilt by the
* This article is a condensation of a B.D. thesis covering the same

subject, deposited in the James White Library of Andrews University.
1 "Heshbon," Encyclopaedia Biblica, eds. T. K. Cheyne and J. S.
Black, II (London, 1901), col. 2044.
2 Awni Dajani, director of the Department of Antiquities of the
Hashemite Kingdom of Jordan. Letter to the author, December 12,
1966.
3 Num 21:2i ff.
4 Siegfried H. Horn et al., Seventh-day Adventist Bible Dictionary
(Washington, D. C., 1960), p. 84.
6 Ibid., p. 433.
• Ibid., p. 628.
HISTORY OF HESHBON 159
tribe of Reuben. ' The Emim, who in an earlier time had

lived in that region, belonged to the people known in the OT
by the general name of D'XS"). At the time of the Exodus,
the Moabites, who had occupied part of their territory, called
them trax, 8 while the Ammonites called them D^mt. 9
In the fortieth year after the Exodus, 10 Israel was about
to cross the River Arnon. At that time the land north of the
Arnon was ruled by Sihon, king of the Amorites, whose
capital city was Heshbon. u Num 21:26-30 indicates that
Sihon had only recently expelled the Moabites from Heshbon
and driven them to the south of the Arnon River. It is not
known how long the region had belonged to Moab before
Sihon conquered it, but it is evident that the Moabites had
been well established there because even after the defeat of
Sihon by Moses it is said, (a) that the plain on the eastern
side of the Jordan River, across from Jericho, was called
"plains of Moab"; 12 (b) that Balak's and Balaam's inter-
vention took place in Sihon's former territory; 13 (c) that "the
people began to commit whoredom with the daughters of
Moab" 14 in the plains of Moab, across from Jericho; and
(d) that Moses died and was buried "in the land of Moab." 15
Sihon was the first king in Transjordan defeated by Moses. 16
His territory was given to the tribes of Reuben and Gad, 17
but the city of Heshbon was allotted to Reuben. 18 However,
it seems that the borders between the territories of Reuben
' Cf. also Jos 13:15-19.

8 Dt 2:10, ii.
9 Dt 2:20, 21.
10 Cf. Num 20:23-29; 33:38.
11 Num 21:26.
12 Num 22:1; 31:12; 33:48; 36:13.
13 Num 22-24.
14 Num 25:1.
16 Dt 3 4:S, 6.
16 Num 21:21-26, 34; Dt 1:3, 4; 2:24; 3:2, 6; 29:7; Jos 9:10; 12:2, 5;
13:10, 21, 27; Neh 9:22; etc.
17 Num 32; Jos 13:15-28.
18 Jos 13:15, 17.
l6o WERNER VYHMEISTER
and Gad were not well defined. 19 Reuben's territory is said

to have reached as far south as the Arnon, and from the
desert and the Ammonite border in the east, to the Jordan
River and the Dead Sea in the west. 20
Num 32:37 states that "the children of Reuben built
Heshbon, and Elealeh... and gave other names unto the
cities which they builded." But against this statement is
that of Num 32:34-36 which says that among the cities
built by "the children of Gad" were Ataroth and Dibon,
which were located in the southern half of the territory
otherwise attributed to Reuben, 21 and according to Jos
21:38, 39 Heshbon itself is said to have belonged to Gad. 22
19 Jos 13:26.
20 F. M. Abel, Geographic de la Palestine (Paris, 1938), II, 69.
21 Even Mesha, king of Moab, in the "Moabite Stone," claims that
the "men of Gad had long dwelt in the land of Ataroth" (line 10).
22 Cf. i Chr 6:81. F. de Saulcy, Voyage en Terre Sainte (Paris, 1865),
I, 287, mistakenly contends that the name Gad, in Jos 21:38, 39,
applies only to Ramoth of Gilead and Mahanaim. The fact that Hesh-
bon appears in Num 32:37 and Jos 13:17 in the territory of Reuben,
and then in Jos 21:39 in the territory of Gad, has been variously
explained by commentators: C. F. Keil and F. Delitzsch state simply
that the Reubenites "relinquished" or "ceded" Heshbon to the Gadites
(The Pentateuch, III, 238; Joshua, Judges, Ruth, p. 140). A. G. Butzer,
commenting on Num 32:34-38, remarks that the "towns ascribed to
Reuben seem to form a group inside the Gadite territory" (The Inter
preters Bible, II, 293). J. R. Sizoo considers that the assigning of Hesh-
bon to Gad in Jos 21:39 "reflects the fact that Reuben, like Simeon,
early lost separate tribal identity and began to be absorbed into Gad"
(ibid., p. 654). G. B. Gray makes the obvious observation that "there
is little to control the biblical data on these matters" (The International
Critical Commentary on Numbers, p. 433). He also points out that the
situation of Heshbon is reversed in the case of Dibon, which appears
under Gad in Num 32:34 and under Reuben in Jos 13:17. He sees in
Num 32, following the documentary theory, sources J, E and P, but
admits that "a strict analysis of the chapter as between JE and P
cannot be satisfactorily carried through" (ibid., p. 426). Jos 13:15-38
is attributed to P (ibid., p. 433). O. Eissfeldt coincides with Gray in
attributing Num 32 to J, E and P. He sees the P source in Jos 13 :i5-33
and also in Jos 21 (The Old Testament [Oxford, 1965], pp. 189, 200,
201, 251). R. H. Pfeiffer goes a little farther when he states that Jos
13:15-33 "has really no place in Joshua." It belongs before Num
34:13-15 "together with the parallel JE account in ch. 32, containing
HISTORY OF HESHBON l6l
Later on, the territory of Gad was further expanded to the

north and to the south. 23
During the early period of the judges, Eglon, king of
Moab, allied with the Ammonites and the Amalekites, "sent
and smote Israel, and possessed the city of palm trees." 24
If he was in possession of Jericho on the west bank, it is safe
to assume that Heshbon and its surrounding country were
also occupied by him. When Ehud killed Eglon, the residence
of the Moabite king seems to have been "not far across the
Jordan from Gilgal." The result of Eglon's victory over the
Moabites must have been the reoccupation of Heshbon and
the surrounding country. Otherwise Jephthah's statement,
made at a later time, that "Israel dwelt in Heshbon and her
towns.. .three hundred years" 25 would not be very meaning-
ful.
Then the situation changed. The Ammonites occupied this
area. The judge Jephthah, called by the distressed Israelites,
tried to negotiate a peaceful settlement with "the king of
the children of Ammon" 26 about the territory which had
been taken from Israel. Since (a) Chemosh, the national god
P interpolations" (Introduction to the Old Testament [New York, 1941],

p. 308). Then he adds that Jos 21 :i-43 is really an appendix to source
P written by a Levite of the 3rd century B.C. as a protest "against the
ancient practice (officially sanctioned by P in Num. 18:20 f., 24) de-
priving priests and Levites of territorial possessions. He assigned on
paper thirteen cities to the priests and thirty-five to the Levites. . .
as a fitting supplement to P's provision for asylum cities in Josh. 20"
(ibid., pp. 308, 309). J. Simons believes that the lists of cities in
Nurn 32:34-38 "point to a stage, in which the respective territories of
these tribes were not sharply marked off from each other .. . though
Gad is credited preponderantly with northern and Reuben exclusively
with southern places" (The Geographical and Topographical Texts of
the Old Testament [Leiden, 1959], p. 132). Later the division became
sharper. "In this case Nu. xxxii 34-38 would reflect a situation in
Transjordan somewhat similar to that suggested by Judg. i for the
other side of the river" (ibid., p. 133).
23 i Chr 5:11, 16.
24 Jugs 3:13.
25 Jugs 11:26.
28 Jugs ii :i3 ff.
I&2 WERNER VYHMEISTER
of the Moabites, is mentioned as "thy god," 27 (i.e., the god

of the king of the Ammonites), and (b) the disputed territory
extended, according to the Ammonite king, "from Arnon
even unto Jabbok, and unto Jordan," 28 it can be assumed
that the Ammonites and Moabites were united, or that the
latter were subjects of the former at this time. 29
In the war that followed, the Ammonites were defeated.
Although the places mentioned in Jugs n 133 cannot be
located with certainty, it is probable that Heshbon was
liberated. Minnith, mentioned here, is thought to have been
in the neighborhood of Heshbon, 30 and "the plain of the
vineyards" (or, Abel-keramin) has been identified with two
possible sites, both lying close to modern 'Amman. 31
During the time of the United Kingdom, Saul fought
successful wars against the Moabites and the Ammonites. 32
But during his reign the border between Moab and Israel
seems to have been rather ill defined, and it is thought that
Heshbon lay in the disputed territory. 33 Also David "smote
Moab" and subdued it. It seems that he pushed the southern
border of Israel just as far as the Arnon, as can be concluded
from a report dealing with the census which says that the
census takers started their work at that river and from there
proceeded to the north. 34 It is of interest to note that the
Arnon is mentioned in our text as "the river of Gad." In
Canticles, said to come from Solomon, "the fishpools of Hesh-
bon, by the gate of Bath-rabbim" (7:4) are mentioned. Hesh-
bon appears here as a city with some splendor. It was located
in the last district in the list of twelve provinces that "pro-
27 Jugs 11:24.
28 Jugs 11:13.
29 Jugs 11:15; cf. v. 13, and also v. 33.
30 G. M. Landes in The Interpreter's Bible Dictionary, IV, 393.
31 Ibid., I, 5.
32 i Sa 14:47.
33 Emil Kraeling, Rand McNally Bible A tlas (Chicago, 1956), p. 237.
34 2 Sa 8:2, ii, 12; i Chr 18:2; 2 Sa 24:5 (cf. Jos 13:16); Abel
op. cit., II , 77; Simons, op. cit., pp. 116, 117, n. 78.
vided victuals for the king and his household" during Solo-
mon's reign. 35
After the breakup of the united kingdom Heshbon be-
longed to the northern kingdom of Israel. How it later
reverted to Moab is unknown, but it is certain that it belonged
to Moab from the latter part of the 8th century, at least,
until the reign of Ashurbanipal. 36
Isaiah's prophecy against Moab in chapters 15 and 16
was delivered undoubtedly during the early period of the
Moabite domination of this region. Together with Heshbon, 37
other important cities north of the Arnon are attributed to
Moab: Dibon, Medeba, Elealeh, etc. Heshbon appears here
as an agricultural center which had formerly been rather
prosperous. Mention is made of its "fields," "summer fruits,"
and "harvest." Sibmah, from which a fine wine came, was
connected with it. 38
When Nebuchadnezzar campaigned in Palestine for the
first time (605 B.C.), the Moabites apparently paid him tribute,
and they continued to be friendly to him for several years.
They appear sometimes between 602 and 598 B.C., together
with the Chaldeans, Syrians and Ammonites, harassing
Jehoiakim, who was in rebellion against Nebuchadnezzar. 39
It seems certain that the Moabites were pro-Babylonian at
that time. But the situation was going to change, as can be
learned from Jeremiah's prophecy against Moab (Jer 48),
which can tentatively be dated between 605 and 594. Here a
number of Moabite cities are listed that were going to fall
under the scourge of the Babylonians. Of the 21 places named
that can be identified with reasonable certainty, all but four
35 i Ki 4:7-19.
36 Assyrian royal inscriptions and Jer 48 testify to the fact that in
the second half of the 7th century Moab still possessed the region north
of the Arnon (A. H. Van Zyl, The Moabites [Leiden, 1960], p. 154).
37 Is 15:4; 16:8, 9.
38 E. D. Grohman, The Interpreter's Bible Dictionary, IV, 342, 343.
39 2 Ki 24:1, 2.
164 WERNER VYHMEISTER
were found north of the Arnon. Heshbon occupies a prominent

place in this prophecy. *°
But in Jer 49:3 Heshbon appears as an Ammonite city.
This prophecy was written probably shortly after Jer 48,
indicating that Heshbon had changed hands. How and when
this happened remains uncertain. Eze 25:9, 10, which can
probably be dated ca. 588 B.C., refers to an invasion of Moab
by "men of the east" with the Ammonites. 41 This invasion
may have been the beginning of Ammonite control of Heshbon.
From this time on, the information about Heshbon and the
surrounding country becomes very fragmentary and is for
some periods non-existent. The only Biblical mention of
Heshbon after Jeremiah's time is found in Neh 9:22, where
only a historical allusion to its conquest under Moses is made.
Esbus 42 in Hellenistic and Maccabean Times

After 301 B.C. Syria and Palestine were firmly in the hands
of the Ptolemies. During this period the establishment of
Greek colonies found a favorable soil east of the Jordan. The
Zenon papyri 43 of the time of Ptolemy Philadelphus (285-246)
give a prominent place to the Tobiads, particularly to one
Tobiah who appears as an autonomous ruler of his land, which
«° Jer 48:2, 34, 45.
41 Simons, op. cit., p. 454. Cf. Abel, op. cit., II, 123.
42 The name of the city of Heshbon was variously spelled from
Hellenistic times through the Byzantine period. To avoid confusion,
only one spelling will be used in this paper for this period: Esbus.
Different MSS of the LXX, dating from the tenth to the fourteenth
centuries, contain at least ten variant spellings. See A. Brooke and
N. McLean, eds., The Old Testament in Greek (London, 1906-1935);
H. B. Swete, An Introduction to the Old Testament in Greek (Cambridge,
1902), pp. 148-154. The Vulgate presents the spelling Esebon, although
different Vulgate MSS provide at least 18 variant spellings from the
seventh to the twelfth centuries. See Biblia Sacra, luxta Latinam
Vulgatam Versionem, A. Gasquiet, ed. (Rome, 1926-1953), 10 vols.
Esbus is one of the spellings given by Eusebius, as transliterated by
Jerome in his Latin translation of the Onomastikon.
43 B. Mazar, "The Tobiads," IE], VII (1957), *39 (p- Zenon 59003,
59005, 59075. 59076.)
HISTORY OF HESHBON I&5
in another document is called sv TYJ Touîou, 44 that is, the

land of Tobiah. A contract was written in 259 B.C. inBtpra
i% 'A[i[iavCTi8oi;, 45 "Birta of the Ammonitis." This is un-
doubtedly the Tupo? (Aram. Birtha), the stronghold of the
Tobiads, mentioned by Josephus. 46 He says that in the
second century B.C. this Tyre of the Tobiads was located
"between Arabia and Judea, beyond Jordan, not far from
the country of Heshbon." 47 Here Esbus appears to be
the center of a district, but a little later Josephus lists it
among the cities of the Moabitis. 48 Since Esbus is the first
city mentioned as part of the Moabitis, it is possible that it
was the capital. Sometimes its name was applied to the whole
district. The Moabitis and the Gabalitis (or Gamalitis), both
districts lying south of the Ammonitis, were areas of dispute
between the Ptolemies and the Nabateans. 49
i Mace 5125, 26, 36 indicates that Transjordan had a strong
Jewish population in the middle of the 2nd century B.C.
This may have been the chief reason why the Maccabeans
extended their territory in that direction. First Peraea was
annexed by Jonathan ca. 147 B.C. 50 Later, John Hyrcanus
captured the cities of Madeba and Samaga (129 B.C.). 51 It is
surprising that Esbus is not mentioned in this connection,
but it must have become a possession of John Hyrcanus at
that time, because it is listed among the cities of Moab that
were in Jewish hands during the reign of Alexander Jannaeus
(103-76/75 B.C.), although its name does not appear among
the cities captured by Jannaeus. 52
44 Ibid., p. 140 (P. Lond. Inv. 2358).
45 Ibid., (P. Zenon 59003).
46 Flavius Josephus, Ant., xii 4.11.
47 'Eauspaivmi;. He also uses 'Etjepcovlni; (Wars, ii.iS.i; iii.3.3) and
'Eaospcov (Ant., xii.i5.4).
48 Josephus, Ant., xiii. 15.4.
49 Michael Avi-Yonah, The Holy Land (Grand Rapids, Mich.,
1966), p. 41.
6 ° Ibid., p. 55-
51 Josephus, Ant., xiii.9.1.
62 Ibid., xiii. 15.5. See also Avi-Yonah, op. cit., p. 57.
1 66 WERNER VYHMEISTER
Esbus in Roman and Byzantine Times

Nothing is known of the status of Esbus during the time
between the reign of Aristobulus II (67-63 B.C.) and the
accession of Herod the Great (37 B.C.). It may have been in
the hands of the Nabateans during this period. However,
it certainly belonged to Herod, because Josephus mentions
it among several fortresses and fortified cities which Herod
built to strengthen his kingdom. The text says that 'Eaepov
was "built in Perea." 53 It is not clear what the exact meaning
of "built" is in this context. It may simply mean that Herod
fortified the city. 54 He is said to have populated it with
veterans, probably to protect his border with the Nabateans,
and to have made it part of Peraea, although it seems to
have enjoyed a semi-autonomous status, due to its military
importance. 55
After Herod's death, his son Antipas (4 B.C.-A.D. 39) with
the title of tetrarch ruled over Galilee and Peraea. But
Esbus apparently did not belong to his territory since 'Eaeptiv
appears later on, according to Josephus, to the east of Peraea,
together with Arabia, Philadelphia and Gerasa. 56 It was a
district, distinct from Peraea and also from Arabia, although
it may have been subject to the Arabians (Nabateans). 57
At the beginning of the Jewish war (A.D. 66) the Jews
sacked Esbus. 58 Perhaps more than the city of Esbus is
meant here, because the name appears as 'Eaepciv which
63 Josephus, Ant., xv.8.5.
64 Emil Schiirer thinks that Herod rebuilt "Esbon in Perea."
A History of the Jewish People in the Time of Jesus Christ (New York,
[n. d.]), First Div. vol. I, pp. 436, 437. The key word in the Greek is
auvsjmoev, clearly derived from XT££CO, which can mean: "to build
houses and cities," "to found a city," "to build up a country."
55 See Avi-Yonah, op. cit., p. 99; cf. also p. 94.
56 Josephus, Wars, iii.3-3. On "the south it is bounded by the land
of Moab, on the east by Arabia, Heshbonitis, Philadelphia, and
Gerasa." Cf. Ant., xv.8.5, where under Herod the Great, Esbus is
part of Peraea.
67 Schiirer, op. cit., Second Div., vol. I, pp. 129, 130.
68 Josephus, Wars, ii.iS.i.
gives the impression that the district of Esbus is referred to.

In A.D. 105 the legate of Syria, under orders from the
Emperor Trajan, occupied Nabataea, and a year later the
Nabatean kingdom became a Roman province named
"Arabia," which was administered by a praetorian legate. 59
The capital was Petra, and the Legio III Cyrenaica was
stationed as garrison at Bozrah. 60 In Ptolemy's Geography, 61
which reflects the political conditions of ca. iô-ca. 160,
'Eerpou? appears as part of Arabia Petraea, of which the
exact location is described as being 68 \ \ degrees longi-
tude and 31 degrees latitude. It can be assumed that Esbus
formed part of the Roman province Arabia Petraea from its
creation in A.D. 106.
Around 129-130, 62 in preparation for the visit of the
Emperor Hadrian, a road was built to connect Esbus with
Livias, Jericho and Jerusalem. Milestones 5-7 from Esbus
have been found. 63 The first two have several inscriptions
each, mentioning several Roman emperors. The inscriptions
on Milestone 5 have been dated to the years 219, 307 and
364~375(?). Those of Milestone 6 have been dated to the
years 162, 236 and 288. On the inscribed milestones the name
of the city appears in the Greek phrase dbto 'Ec7(3oovTo<;
four times, and in the Latin Esb[unte] once. The fact that the
miles were counted from Esbus is evidence of the relative
importance of that city at that time.
According to Avi-Yonah, Elagabalus (218-222) raised the
cities of Characmoba (Kerak) and Esbus to a municipal
status. 64 Bronze coins from Esbus, probably all from this
69 Abel, op. tit., II, 165.

60 Avi-Yonah, op. cit., p. 113; Abel, op. cit., II, 165 (Abel gives as his
sources Dio Cassius, Ixviii.i4; and Ammian, xiv. 8.13). Certain coins
of Trajan bear the inscription Arabia adquisita (Abel, op. cit., II, 165).
61 Claudius Ptolemaeus, Geographia (Amsterdam, 1966), v. 17.
62 Avi-Yonah, op. cit., pp. 183, 184.
63 Peter Thomsen, "Die romischen Meilensteine der Provinzen
Syria, Arabia und Palaestina," ZDPV, XL (1917), 67, 68.
64 Avi-Yonah, op. cit., p. 117.
l68 WERNER VYHMEISTER
period, indicate that the city was then called Aurelia Esbus.
The name appears in Greek on the reverse of six coins in the
British Museum collection in the following forms: (i) AV...
(left); °VC (right); (2) AVPE (left) ... (right); (3) AV (above)
[E]CBOV[C] ... (below); (4) [AV] (above) ECB°VC (below);
(5) AV (above)... (below); (6) AVPECB (left) OVS (right). ™
It is a fact that "we learn of the existence of these cities
almost exclusively from the coins struck by them in the
exercise of their municipal rights." 66
At the time of the Council of Nicea (325), Esbus appears
for the first time as an episcopal seat. It belonged to the
province of Arabia and its superior was the metropolitan of
Bozrah. 67 The bishop of Esbus, Gennadius, is mentioned
twice in the acts of the Council of Nicea. His full name and
title are given first as Gennadius Jabrodorum Ybutensis Pro-
vinciae Arabiae, 68 and then as Gennadius Bunnorum 69 Arabiae.
Eusebius of Caesarea (ca. 275-00,. 340), in his Onomastikon
mentions 'Eaosjikov. . . xaXsiTai 8s vuv 'Eaôu?, as imaôc,
TToXi? TY)<; 'Apaîa;. 70 He locates it 20 miles from the Jordan
in the mountains in front of Jericho. 71 In locating several
towns or villages in that area he gives their distances in
66 G. F. Hill, Catalogue of the Greek Coins of Arabia, Mesopotamia
and Persia (London, 1922), pp. xxxiii, 29, 30; Plate; V, 1-3. Some of
the coins have been dated to the reign of Caracalla (211-217) by
Heidet, "Hesebon," Dictionnaire de la Bible, ed. F. G. Vigouroux, III
(Paris, 1903), col. 663. Also I. Benzinger, "Esbus," Paulys Real-
Encyclopddia der classischen Altertums-Wissenschaft, ed. G. Wissowa,
XI (Stuttgart, 1907), col. 612. This dating, however, is not generally
accepted today. Besides Esbus, the following cities of Arabia minted
their own money: Edrei, Bozrah, Philippopolis, Canatha, Dion,
Gerasa, Philadelphia and Madeba (Abel, op. cit., II, 187).
67 Adrian Fortescue, The Orthodox Eastern Church (London, 1907),
p. 16.
68 J. D. Mansi, ed., Sacrorum Conciliorum. Nova et Amplissima
Collectio (Graz, 1960-1961), II, col. 694.
69 Marginal reading: Esbundon (ibid., II, col. 699).
70 Eusebius, Onomastikon, 84:1-6. Jerome translates this phrase:
"urbs insignis Arabiae" (85:1-6).
71 Ibid., 84:1-6; cf. also 12:20-24; 16:24-26.
Roman miles from Esbus. This suggests that Esbus was the
capital of a provincial district at that time. The towns men-
tioned, on the other hand, help to determine the geographical
limits of the district of Esbus. 72
Among the bishops who attended the Council of Ephesus
(431) was ZWCTUI; 'EapouvTo<;. 73 Apparently the same bishop
is mentioned in the acts of the Council of Chalcedon (451) as
ZWCTIOU TCoXswi; 'EapouvTwv. 74 It would seem that the bishop
of Esbus was subject to the patriarchate of Antioch, for the
Notitia Antiochena (about 570) mentions Essmos (Esbus) as an
episcopal seat, suffragan of Bozrah, under Antioch, in Bitira
Arabiae. 75
During the excavations conducted at Rds es-Sidghah in
1933, a stone capital was found at the east end of the north
aisle of the basilica. The capital is decorated with crosses, one
of which has letters attached to the extremities of its arms.
When read in the correct sequence, the letters spell ECBOY. 76
According to Abel, the basilica at Rds es-Sidghah was built
in the fifth century, then destroyed in the last quarter of the
sixth century, probably by an earthquake, and rebuilt by 597.
It was used during the seventh century and perhaps "not
entirely abandoned before the eighth." 77 Undoubtedly the
capital was part of the rebuilt basilica. "It is not improbable
that the people of Esbous presented this capital to the sanctu-
ary of Moses on Mount Nebo," 78 perhaps toward the end
of the sixth century.

73 Marginal note: Etapouv-rcx;. The Latin Version is Zosys (margin,
Zosius) Isbuntis (Mansi, op. cit., IV, cols. 1269 [Greek], 1270 [Latin]).
74 In Latin, Zosio civitatis Esbuntorum (with variant spellings in
different MSS) (Mansi, op. cit., cols. 167 [Latin], 168 [Greek]).
76 MPL, CCI, col. 1067. See also R. de Vaux, "Chronique," RB,
XLVII (1938), p. 254.
76 Sylvester Sailer, The Memorial of Moses on Mount Nebo (Je-
rusalem, 1941), I, 265; II, Plate 42, 2.
77 Ibid., I, 45, 46.
78 Ibid., I, 266.
Esbus from the Arab Conquest to the end of the

Eighteenth Century
A mosaic and some papal letters are the only witnesses to
Esbus coming from the early period of Arab domination of
Palestine.
In 1934, Mufaddi Ibn el-Haddadin, while carrying out
excavations at Ma'in (8 km. southwest of Madeba) to lay
the foundations for his house, came across a mosaic. In 1937,
while trying to remodel one of the rooms of his house, he
uncovered some further fragments of it. From October 14-22
of the same year, Savignac and de Vaux of the "Ecole Ar-
cheologique Francaise" uncovered the extant parts of the
mosaic under the house and in the court-yard. 79
The mosaic, according to de Vaux, comes from the last
quarter of the sixth century or the first half of the seventh,
more probably from the end of this period. 80 It had be-
longed to the floor of a church of which almost all traces
have disappeared. 81 The central part of the mosaic was
surrounded by a 70 cm. wide mosaic border. It contained
representations of various buildings, separated by trees.
Originally there must have been 24 such buildings. They
were evidently churches, each one accompanied by a name.
Unfortunately, only about half of them have survived. These are:
NHKQTTOAEIG [• • •] TTOA6IC ACKAAON, MAHOYMAC (TA]ZA, COA-
[POA], [X€PAXM01YBA, AP6(OTTOA€IG TAAOPON, eCBOYCL
B6A6MOYNIM- 82
A modern wall, built right through the mosaic, has left
only the two first letters of the name 'Eapoui;, and no traces
of the representation of its church building.
In 649 Pope Martin I convened the Lateran Synod that
79 De Vaux, op. cit., p. 227.

80 Ibid., p. 256.
81 Ibid., p. 228.
82 Ibid., pp. 240, 241.
HISTORY OF HESHBON
rejected Monotheletism. 83 Shortly thereafter, he wrote letters

to several bishops regarding this problem. One of these
addressed to John, bishop of Philadelphia (in the Province
of Arabia), includes the synodal Acts and the Encyclica
and also the assurance of the support of Theodore of Esbus,
Anthony of Bacatha, and others, to whom he had also written.84
From the letters to Theodore of Esbus and Anthony of
Bacatha it is known "that the two bishops had been on the
side of the heresy, but had sent to the Pope an orthodox
declaration of faith, and thereby had obtained his confirm-
ation." 85 This correspondence of Martin I shows that Esbus
was an important bishopric in the middle of the 7th century.
This conclusion is supported by the mosaic of Ma 'in. However,
nothing is known of the city itself.
After this correspondence, the name Esbus disappears from
the literary sources, reappearing only centuries later in its
Arabic form Hesbdn.
During the Abbasid period, 'Abu-Dja lfar Muhammad
at-Tabari' (839-923) mentions Gabal Hesbdn, known by him
to be located near the city of the same name (Hesbdn}. 86
But his mention of Heshbon refers to Israelite history. 87
However, if Tabari's statement means that a town by the
name Hesbdn existed in his time, it is possible that the Gabal
Hesbdn refers to the tell of old Heshbon-Esbus. It may have
been destroyed in the war which was waged in that area
ca. 790. When Hesbdn appears again in a clear historical
context, in 1184, it is merely a village. 88
83 K. von Hefele, A History of the Councils of the Church from the
Original Documents, V (Edinburgh, 1896), 97, 98, 109-114.
84 Ibid.,V, 117.
86 Ibid.
86 Information received from Fritz Steppat, Director of the
Orient-Institut der Deutschen Morgenlandischen Gesellschaft, by
letter of January 2, 1967, from Beirut; and from Andrew Bowling,
of Haigazian College, Beirut, by letter of March, 1967. Steppat gives
the names as Gabal Husban and refers to Tabari's work (ed. de
Goeje), I, 509. Bowling makes reference to the Encyclopedia of Islam.
87 Steppat, loc. cit.
88 Beha Ed-Din, The Life of Saladin (London, 1897), p. 97.
This mention appears in relation with Saladin's attempts

to take the fortress of Kerak in 1184. Ed-Din, contemporary
and biographer of Saladin, writes about this:
As the Franks had halted at el-Waleh, he took up a position
opposite to them, close to a village called Hesban, but afterwards
marched on to a place called M'ain (sic.); the Franks remained in
their position at el-Waleh until the 26th of Jomada I (September 4,
1184), when they moved their camp nearer to el-Kerak. 89
This, then, is the first clear, known reference to Hesban as an

inhabited place after the letters of Pope Martin I (649) to
John of Philadelphia and Theodore of Esbus. From all avail-
able evidences it seems that the Crusaders never occupied
Hesban. 90
Some time before 1321 Sanuto, a nobleman from Venice,
wrote the book Secrets for True Crusaders to Help Them to
Recover the Holy Land. Although he evidently never visited
Palestine and was clearly dependent on information provided
by others, he produced a map of Palestine, in which Heshbon
appears. 91 But the map, as Conder says, "is a rude sketch,
quite out of scale and very incorrect." 92
The Jewish scholar ha-Parchi, from Provence, who visited
Egypt and Palestine in 1314 and the following years, placed
Hesban two days' journey southeast of Bethshan, east of the
Jordan, north of 'Ar'abah and the Arnon, and south of the
Jabbok. 93
In the Arabic geographical literature originating from
before the time of the Mamelukes (1250-1516/17) Hesban is not
mentioned. It seems that it was of little importance, while
'Amman was considered the main city of the Belqd. Later,
89 Ibid.
90 Heidet, op. cit., col. 663; S. Salaville, "Hesebon," The Catholic
Encyclopedia (New York, 1910), VII, p. 298.
91 Marino Sanuto, Secrets for True Crusaders to Help Them Recover the
Holy Land (London, 1896), pp. 2, 3.
92 Conder's "Note on the Maps," ibid., p. ix.
93 According to Heidet, op. cit., col. 658.
however, Hesbdn appears to have gained in importance. 94

Abu el-Feda (died 1331) 95 in his Tabula Syriae writes:
And the Belka, one of the districts of the Sherat, is fertile. The
capital of the Belka is Husban. This is a little town. Husban has a
valley of trees, and gardens and planted fields; and this valley is
joined to the Ghor of Zoar. The Belka is a [day's] journey from
Jericho. <">
Other Arabic writers who mention Hesbdn as an existing

town are Dimisqi (died 1327), Ibn Fadl Allah al- cUmari
(1301-1348), Qalqasandi and Halil az-Zahiri. 97
In Eubel's Hierarchia Catholica Medii Aevi, there appear
two men, in the I5th century, Albertinus do Tridento and
Georgius Vink, called bishops of Esben (Hesebon). 98 However,
it seems that these men resided in Trent, Italy, and merely
carried an archaic title. "
Hesbdn in the Nineteenth and Twentieth Centuries

Several western travelers and explorers visited Hesbdn
during the nineteenth and early twentieth centuries and
recorded what they saw. The most important ones were
Ulrich Seetzen (1806), 10° John Silk Buckingham (1816), 101
94 Steppat, loc. cit.

95 Titus Tobler, Bibliographia Geographica Palaestinae (Leipzig,
1867), p. 34.
96 As quoted by Selah Merrill, East of the Jordan (London, 1881),
p. 238. He quotes from Kohler's edition (Leipzig, 1786).
97 Steppat, loc. cit., and Bowling, loc. cit.
98 C. Eubel et al., Hierarchia Catholica Medii Aevi (Regensburg,
I9I3-I952), II, 151.
99 Ibid.
100 TJirich Jasper Seetzen, Ulrich Jasper Seetzen's Reisen durch
Syrien, Palastina, Phonicien, die Transjordan-ldnder, Arabia Petraea
und Unter-Aegypten (Berlin, 1854-1859), I, 406, 407.
101 J. S. Buckingham, Travels in Palestine Through the Countries
ofBashan and Gilead, East of the River Jordan: Including a Visit to the
Countries of Geraza and Gamala (London, 1821). The information is
taken from John McClintock and James Strong, "Heshbon," Cyclopaedia
of Biblical, Theological and Ecclesiastical Literature, IV (New York,
1894), 220.
Charles Leonard Irby and James Mangles (1816-1817), 102

Edward Robinson (1838) ,103 J. L. Porter (1854, l857). 104
H. B. Tristram (1864), 105 F. de Saulcy (1863), 106 Claude
Conder (1881), 107 William Thomson (before 1885), 108 George
Post (1886), 109 Paul-M. Sejourne (1892), uo and Alois Musil
(beginning of the 20th century). 1U
John Garstang, who visited Hesbdn before 1931, refers to
the tell as follows:
This is a large mound. ... partly under cultivation, so that with-
out excavation it is not possible to determine the outline of the city,
nor to affirm that it was walled. None the less, the traces of occup-
ation of M[iddle] B[ronze] A[ge] and L[ate ] B[ronze] A[ge] are
plentiful all over its slopes, and the superficial potsherds bear a
marked resemblance to the local types of Jericho, which is just
visible from its summit.... In the vicinity are other, smaller
Bronze Age sites, doubtless its dependencies. m
Nelson Glueck visited Hesbdn in connection with his sur-

face exploration of Eastern Palestine. He writes:
102 Ch. L. Irby and J. Mangles, Travels, p. 472, as quoted by
McClintock and Strong, op. cit., p. 220.
103 Edward Robinson, Biblical Researches in Palestine, Mount Sinai
and Arabia Petraea (Boston, 1841), II, 278, 279.
104 J. L. Porter, A Handbook for Travellers in Syria and Palestine
(London, 1858), p. 298, as referred to by McClintock and Strong,
op. cit., p. 220.
106 H. B. Tristram, The Land of Israel', A Journal of Travels in
Palestine (London, 1865), pp. 539, 540.
106 F. de Saulcy, Voyage en Terre Sainte (Paris, 1865), I, 279-288.
107 C. Conder, "Lieutenant Conder's Report No. IX. Heshbon and
its Cromlechs," Quarterly Statement, Palestine Exploration Fund, XIV
(1882), 8, and Conder, Heth and Moab (London, 1892), p. 142.
108 William Thomson, The Land and the Book (New York, 1885),
pp. 660, 661.
109 George Post, "Narrative of a Scientific Expedition in the Trans-
jordania Region in the Spring of 1886," Quarterly Statement, Palestine
Exploration Fund, XX (1888), 190.
110 Paul-M. Sejourne, "Chronique," RB, II (1893), 136, 137.
111 Alois Musil, Arabia Petraea'. I Moab (Wien, 1907), p. 388, referred
to in S. Sailer and B. Bagatti, The Town of Nebo (Jerusalem, 1949),
p. 226.
112 John Garstang, The Foundations of Bible History; Joshua, Judges
(London, 1931), p. 384.
The top of the hill is covered primarily with Roman ruins,

over and next to which some later Arabic ruins are visible. Although
the site was carefully examined for pottery remains indicative of the
early history of Heshbon, only one sherd was found belonging to
E[arly] I[ron] I. A few nondescript sherds were picked up which may
have been Nabatean and Roman, and a number of pieces of sigillata
ware were found. There were large quantities of mediaeval Arabic
glazed and painted sherds. We remained only long enough to scour
the slopes and tops of the hills for sherds. 113
Thirty years after Glueck's visit, Bernhard W. Anderson

visited Hesbdn and reports:
. . .At Hesban, which is only a short distance south of William
Reed's sounding at Tell el- cAl, we were in for a big surprise. Nelson
Glueck reported finding only one Iron Age sherd on the tell, but
our surface finds, analyzed by the School's Director Paul Lapp,
disclosed no less than nine items from Iron I, including a figurine
head.... 114
Glueck's findings and conclusions are thus weakened by

Anderson's more recent findings.
It is hoped that the planned excavations of Hesbdn will
provide an answer not only with regard to the Iron-Age
occupation of ancient Heshbon, but also will shed light on
the much debated question of human settlement in Eastern
Palestine between 1800-1300 B.C.
It is surprising that in not one of the descriptions of Hesbdn
coming from the igth and early 20th centuries reference
is made to the modern village of Hesbdn. It seems that it
had disappeared during the Middle Ages, and that the present
settlement is of recent origin.
Based on the descriptions made by the above-mentioned
travelers and explorers, the following composite picture of the
ruins of Hesbdn can be obtained.
The ruins are found mainly on two hills of which the
113 Nelson Glueck, "Explorations in Eastern Palestine, I," AASOR,
XIV (1933-1934), 6. Plate 27:26 shows a piece of "fine rouletted
Nabatean" ware from Hesbdn; Plate 26b has a fragment of sigillata
ware found at Hesbdn, attributed to the Nabatean period; and
Plate 28 contains another piece of rouletted sigillata.
114 B. W. Anderson, "Newsletter No. 3, 1963-64," American Schools
of Oriental Research (Jerusalem, Jordan, January 4, 1964), pp. i, 2.
176 WERNER VYHMEISTER.
summits lie about 200 feet above the surrounding plain.

These hills stretch from the northeast to the southwest for
about 1800 feet. The perimeter of the old city may thus have
been about one mile. The two hills are flanked by wadies on
the northwest and the southeast. The tells are partly under
cultivation, making it impossible without excavations to
determine the exact outline and size of the city. Some portions
of walls have been reported as still standing. The tells contain
piles of columns, capitals, broken entablatures, old walls,
massive foundations, and debris. Among the ruins several
structures can be distinguished.
The northeastern hill is about 250 meters long and 100
meters wide. Its summit is flat. In the center stands a rec-
tangular enclosure 40 meters long by 30 meters wide, oriented
north to south. It is built of large rows of masonry and is
apparently of Arabic origin. The remains of a building thought
by some travelers to have been a temple are inside the en-
closure. Part of a fine stone pavement in a good state of
preservation is visible there. Three or four column bases of
cubical shape rise from the pavement. They belong to the
Hellenistic-Roman period. Broken columns lie on the ground.
This structure is approached by a stairway from the north,
where some steps, partially covered by dirt, can be seen. At
the southwestern end of this hill, near its foot, lie the foun-
dations of a building, 15 meters long by 8 meters wide,
oriented from east to west. The walls are "almost entire."
The building exhibits massive arches, sculptured cornices,
columns, all strangely mixed. The rest of the northeastern
hill is covered by heaps of debris. It has numerous bottle-
shaped cisterns and subterranean vaulted chambers, es-
pecially on the southwestern side.
The southwestern hill is about 250 meters long by 50 meters
wide. Its summit is about 8 meters lower than that of the north-
eastern hill. It also has several cisterns. The extant ruins are
located here mainly in its northeastern part. At the center
of its flattened summit are the remains of a building 20 meters
long by 15 meters wide, oriented from east to west. About

50 meters to the west of this structure the remains of a square
tower are visible. At the southwestern end is a quarry, and
piles of debris (which also abound in the northeastern, higher
part of this hill). Ascending from the valley to the north-
western corner of the southwestern hill a steep path leads
through a sort of cutting, or "gate," 8 to 10 feet high and
3 to 4 yards wide.
The northern side of the valley contains several rock-cut
tombs. In this same area, a few hundred yards to the east of
the tombs (and to the northeast of the first hill), there are
several cisterns or rock-cut silos, and a small enclosure made
of great stones. The neighboring slopes are full of caves.
On the south-southeast side of the northeastern hill, and
a few hundred yards from it, there is a large reservoir in the
bottom of the valley. It is 30 meters long and 20 meters wide,
similar in size to the "Pools of Solomon" near Bethlehem.
It is encased by stones of good masonry. There are also
remains of watercourses in the vicinity.
It is reported that pottery from the Middle Bronze Age,the
Late Bronze Age, Early Iron I, Nabatean, Roman, and
Mediaeval Arabic times has been picked up from the surface.
Some coins have also been found among the ruins.
WERE THE ALBIGENSES AND WALDENSES
FORERUNNERS OF THE REFORMATION ?
DANIEL WALTHER
Solusi College, Bulawayo, Rhodesia
Do not think, brethren, that heresies can be

produced by a few small souls. Only great men
have created heresies.
St. Augustine J
When a religious movement comes into existence it tends

to consider itself as an autochthonous phenomenon. Obvious-
ly, every reform movement has elements of newness and
originality.
Martin Luther was not, at first, concerned about spiritual
ancestors: "We have come to this point without guide and
without a Bohemian doctor." 2 Likewise, in Geneva, Theodore
de Beze stated that Calvin came "when God had appointed
the time." 3 Calvin himself, when asked by Charles V how a
Reformation came about, remarked that man cannot bring
about a Reformation. When a church is spiritually dead it
must be resurrected, and only God has the means to bring
this about. The Reformers did not need to seek their origins,
since, as was stated by St. Ignatius when he spoke of the
orthodox Christians of his time, they have their being rooted
in the Gospel. 4 Similarly, Beausobre wrote that there was no
1 "Non enim putatis, fratres, quia potuerunt fieri haereses per
aliquas parvas animas. Non fecerunt haereses, nisi magni homines."
Enn. in Psalm (Ps 124: 5), MPL, XXXVII, col. 1652.
2 Felix Kuhn, Luther, sa vie et son oeuvre (Paris, 1883-1884), I, 393.
3 Theodore de Beze, Histoire des eglises reformees aw royaume de
France (Paris, 1883-1889), I, i, 247. The authorship is in doubt. It was
attributed to de Beze by de Thou and Croix de Maine. In the ed. of
1889 (Baum, Cunitz and Reuss) the arguments for and against de
Beze's authorship were examined, Hist, eccl., Ill, XXI-XLIII. A
more recent appraisal is by Paul-F. Geisendorf, Theodore de Beze
(Geneve, 1949), pp. 34°-345-
4 Alfred Rebelliau, Bossuet, historien du protestantisms. Etude sur
ALBIGENSES AND WALDENSES 179
need to seek for spiritual ancestors to the Reformation.5

After the newness subsides, a time of critical examination
leads to the conviction that there were other movements
which, before their time, had attempted church reforms. 6
There are several approaches to such an analysis. On one
hand is the notion of the invisible church, which had to go
underground until it gloriously reappeared in the i6th
century. Another concept is that of the unbroken continuity
of "truth" which, through an unmistakable link, goes back
to the inception of Christianity. 7
The relationship between Medieval sects and the Refor-
mation is not of mere academic interest. The seeking for
ancestors became a live issue and was ardently debated by
historians. It became an object of numerous debates, especially
in Huguenot synods.
Church history moved into the debate. Luther himself was
portrayed as a church historian. 8 While Schafer and Jiirgens
I'hisloire des variations et sur la controverse au dix-septieme siecle

(Paris, 1909), p. 532. The quotation is from. J. Lenfant, PrSservatif
contre la reunion avec le siege de Rome, ou apologie de notre separation
d'avec ce siege, contre le livre de Mile de B(eaumont) (Amsterdam,
1723), I, 7. Another essay by Lenfant, Le dernier siecle ou la fin du
monde vers Van 2000, d'apres la prophetic des pontifs remains de saint
Malachie (Bordeaux, n.d.).
6 Isaac de Beausobre, Histoire critique du ManichSisme (Amsterdam,
i734- I 739), PP- 37 ff-
6 Jean Carbonnier, "De 1'idee que le protestantisme s'est faite de
ses rapports avec le Catharisme, ou des adoptions d'ancetres en his-
toire," BSHPF, CI (1955), 72-87.
7 J. Basnage, Histoire de la religion des tglises reformees . , . pour
servir de reponse a I'histoire des variations des £glises protestantes par
M. Bossuet (Rotterdam, 1721), I, 15 ff. Basnage stated that Albigenses
and Waldenses were considered by Protestants as forerunners and as
having relayed the truth to them. P. Bayle, Critique generate de
I'histoire du Calvinisme de M. de Maimbourg (Villefranche, 1682),
p. XI.; Nouvelles lettres de M. Bayle, ou, en justifiant quelques endroits
de la "Critique" qui ont sembU contenir des contradictions . . . (Amster-
dam, 1715).
8 Ernst J. Schafer, Luther als Kirchenhistoriker (Giitersloh, 1807);
K. Jiirgens, Luther von seiner Geburt bis zum Ablasstreit (Leipzig,
1846-1847).
l8o DANIEL WALTHER
history and dogma far too little to be able to evaluate it

critically. 9 Moreover, Luther was, like his contemporaries,
much influenced by legends and local rumors.
I.
such as Harnack, were not so sure; Luther knew church
use of the past, especially at the Leipzig debate (1519), others,
described Luther as a church historian who had made adroit
Among the various heterodox sects that opposed Rome in
the i3th century the most important were the Albigenses
and Waldenses in southwest France, mostly in the area
later called Languedoc. 10
The Albigensian Cathari are very much in vogue today.
In the last 25 years an impressive amount of documents
has been found and numerous essays are being published. X1
The Albigenses also have a strong popular appeal. At a rapid
pace, documents continue to appear which hopefully should
shed new light on the enigma of Catharism. 1Z Once again
the question of a relationship between Albigenses and Prot-
9 Ad. Harnack, Lehrbuch der Dogmengeschichte (Freiburg i. B.,

1894-1897), III, 734. Harnack admitted that Luther knew much
church history but not more than his age. L. von Ranke, Deutsche
Geschichte im Zeitalter der Reformation (Leipzig, 1875), II, 60. Luther
regretted not to have read history more: "Wie leid ist es mir itzt dass
ich nicht mehr Poeten und Historien gelesen habe. Habe dafiir mussen
lesen des Teufels Dreck, die Philosophos." Luther's Werke (Erlangen),
XXII, 191 ff. Schafer, op. cit., p. 10, n; pp. 24-69.
10 The term Languedoc was first used ca. 1285 when the parliament
of Toulouse was the "Parlement de langue de oc." Cf. Dom C. Devic
and J. Vaissette, Histoire generate de Languedoc (Toulouse, 1872-1893),
IX, 33; X, 29. On the geographical term, see L. de Lacger, "L'Albigeois
pendant la crise de I'Albigeisme," RHE, XXIX (1933), 272-315,
849-904; E. Le Roy Ladurie, Histoire du Languedoc (Paris, 1962), p. 29.
11 D. Walther, "A Survey of Recent Research on the Albigensian
Cathari," CH, XXXIV (1965), 146-177. To the works listed should
now be added, E. Delaruelle, "Les Avatars du Catharisme du XlVe
au XXe siecle," Archeologia, 1967, pp. 34-41.
12 M. De La Vallette, Parallele de Vheresie des Albigeois et de celles
du Calvinisme, dans lequel on fait voir que Louis le Grand n'a rien fait
qui n'eust este pratique par St. Louis (Paris, 1686).
ALBIGENSES AND WALDENSES l8l
estants is reappraised. 13 Essays of sagacious erudition

endeavor to clarify the difficult riddle which is far from solved
More information is needed on the following topics: (i) The
origins of Catharism. Henri-Charles Puech of the College of
France has clearly summed up the question in "Catharisme
medieval et Bogomilisme." 14 (2) Religion. The question is
not merely whether the Cathari were dualists but to what
degree. One of the best essays on the problem has been
produced by Soderberg. u (3) The political situation. "Occi-
tania," part of which was later called Languedoc, was at the
time independent of the Capetian kings of France, who
undertook to appropriate it by the sword of Simon de Mont-
fort. 16 (4) Albigensianism's coincidence with courtly love.
This is a subject which has not been sufficiently elucidated
as to the relationship of the troubadours and Catharism.
A French specialist has again examined this problem. 17
In order to establish a link between medieval sects and
the Reformation, some experts have used the geographic
method. A specific area where medieval heresies flourished
may have had a predisposition to heretical behavior. Protes-
tantism made impressive gains indeed in Toulouse, a strong-
hold of Albigensianism. In 1562 at least 20,000 Protestants
were reported in that city where, already in 1532, Jean de
Cahors was burned alive and, in extremis, remembered the
13 The most recent essay is by Chr. Thouzellier, Catharisme et

Valdeisme en Languedoc a la fin du Xlle et au debut du XHIe siecle
(Paris, 1966).
14 Henri-Ch. Puech, "Catharisme medieval et Bogomilisme,"
Accademia nazionale dei lincei'. XII convegno (Roma, 1957), pp. 56-84.
15 Hans Soderberg, La religion des Cathares. Etude sur le gnosticisme
de la basse antiquitd et du moyen-dge (Uppsala, 1949).
16 Jacques Madaule, Le drame albigeois et le destin franfais (Paris,
1961).
17 Rene Nelli, L'erotique des troubadours (Toulouse, 1963), pp. 221-
246. Also R. H. Gere, The Troubadours, Heresy and the Albigensian
Crusade (Unpublished Ph. D. dissertation No. 15628; New York,
1956). A microfilmed copy of this thesis is in the James White Library,
Andrews University, Berrien Springs, Michigan.
l82 DANIEL WALTHER
Albigenses. 1S Jean Carbonnier used Le manifeste des Camisards

(1703) to find the "true reasons why the people of the Ceven-
nes have taken up arms." 19 He argued that those who lived
in the Cevennes were said to have held to the same religion
for several centuries before the Reformation. There had been
numerous Waldenses and Albigenses in that area, and the
Reformation message prospered there without much difficulty.
It was not a new religion that came there in the i6th century;
"their aim was merely to maintain the old one which was
theirs for a long time."
Then there is the social aspect of the movement. The
Albigensian country was largely "Occitania" with "heretical"
centers like Toulouse, Albi, Pamiers, Carcassonne, Beziers,
Razes, Foix, Lavaur, etc. The people of this area were largely
weavers. w Weaving was the heretics' industry par excellence.
The workshops were laboratories of heterodox propaganda,
"opera textoria." It was said that "heresy was the daughter
of wool." Recently the social aspects of the Albigenses have
been examined again. Social conditions among the Perfecti
and the believers (Credentes) were studied by E. Delaruelle,
Jean Duvernoy, and Chr. Thouzellier. 21 There is still much
uncertainty as to an Albigensian social milieu. 22 Whether
18 Eug. and E. Haag, La France pvotestante, ou les vies de protestants
franfais (Paris, 1846-1859), IV, 61-62. On Calvinism in Carcassonne,
see Nelli, SpiritualiU de I'heresie (Paris, 1953).
19 Les raisons veritables des habitans des Sevennes BUY leur prise
d'armes (MS Court 35, Public University Library in Geneva), Gaston
Tournier, ed., Aupays des Camisards (Paris, 1931), p. 269; Carbonnier,
op. cit., p. 84.
20 Le Roy Ladurie, op. cit., p. 39.
21 Delaruelle, "Le Catharisme en Languedoc vers 1200. Une
enquete." Annales du Midi, LXXII (Toulouse, 1960), 149-167.
Thouzellier, "La pauvret6, arme centre I'Albigeisme, en 1206," RHR,
LXVI (1957), 79-92 ; Jean Duvernoy, "Les Albigeois dans la vie
sociale et economique de leur temps," Annales de I'lnstitut d'etudes
occitanes (Toulouse, 1964), pp. 64-72.
22 A comprehensive summary of the social and economic aspects
s in Herbert Grundmann, Religiose Bewegungen im Mittelalter (Hildes-
heim, 1961), pp. 157-170, 519-523. See also Grundmann, Ketzer-
geschichte des Mittelalters (Gottingen, 1963), pp. 22-34; Gottfried
there was an Albigensian community or merely an esoteric

underground has not been established.
The question why Languedoc was such a fertile ground
for heterodox movements is often asked. It was argued that
Languedoc had not, like some other areas of France, undergone
monastic reforms, and thus a spiritual vacuum where alien
ideas penetrated easily could result. Also, the clergy did not
properly ply its ministry. The preachers were considered as
"mute dogs who do not even know how to bark," by Innocent
III, who wanted action, especially an "opus evangelistae." 23
The Pope wrote that some preachers did not even dare to
assume the office of preaching. Since the neo-Manichaean
heresy of the I3th century had a large popular following in
southwest France as well as among the nobility, it should not
be too surprising that Protestantism should be successlul
in the same area, according to a law of permanence in dissident
behavior.
Another argument was that the Albigenses had not been
completely extinguished in spite of the Albigensian Crusade,
the destruction of Beziers, and the massacre at Montsegur
in 1244. The remnants of Catharism went into hiding. The
flame of "truth" was kept alive in secrecy. In 1494, "multi-
tudes" of Albigenses were reported in the Vivarais, Auvergne,
and Burgundy, according to the anonymous author of the
Toulousaines; 24 but by and large, the Albigenses were no
Koch, Frauenfrage und Ketzertum im Mittelalter. Die Frauenfrage im
Rahmen des Katharismus und des W aldensertums (Berlin, 1962).
23 Innocent III wanted the preachers to close the mouths of igno-
rant people; see his "Regestornrn Lib.," VII, 1204, in MPL, CCXV,
col. 359. Preachers did not "dare assume the office of preaching"
(17 Nov. 1206), MPL, CCXV, col. 1024. Cf. also A. C. Shannon, The
Popes and Heresy in the Thirteenth Century (Villanova, Pa., 1949).
Concerning the illiteracy of Albigenses and Waldenses, referred to as
rusticani, idiotae, etc., see Bernard of Clairvaux, "Sermo LXV,"
MPL, CLXXXIII, col. 1093; "Sermo LXVI," ibid., col. 1094;
Grundmann, op. cit., pp. 29 ff.
24 Les Toulousaines ou lettres historiques et apologetiques. En faveur
de la religion reformee, et de divers protestans condamnes dans ces
derniers terns par le Parlement de Toulouse ou dans le Haut Languedoc
184 DANIEL WALTHER
longer a threat to the orthodoxy of the Catholic Church.

Most of the leaders and ruling protectors had disappeared
after the massacre at Montsegur. True, there was a remnant
of Albigenses in Pamiers according to a recently published
text, the Registre d'inquisition. 25
Theologically, the debate over the relationship between
Albigenses and Protestants was of some interest. Catholic
historians often made light of the Protestant obsession to
seek theological ancestors and to go "as far as Ethiopia" in
order to do so. 26 Protestants tended to see in the Albigensian
episode one aspect of a continuing true church. Obviously
Albigensian doctrines were basically unacceptable. Catholics
were not displeased that Protestants would consider the
"depraved" neo-Manichaean dualists of the i3th century as
their spiritual ancestors.
As soon as Luther's "immundus ille" appeared, the Cata-
logus haereticorum omnium by Bernhard of Luxemburg linked
Luther with dualistic heresies and also with the Waldenses. 27
Similarly, Baronius accused Protestants of following and
adopting medieval heresies. 28 In the i6th century there
(Edimbourg, 1763), pp. 87, 88. The orthodox priests were urged to
teach the Lord's prayer and the salutation to the Virgin, but prohibited
"to grant Paradise too cheaply; they were reproached that they
opened heaven for too little money," ibid., p. 87.
25 Le registve d'inquisition de Jacques Fournier, 1318-1325, J. Duver-
noy, ed. (Toulouse, 1965-66). Cf. a review on this in CH, XXXV (1966),
466, 467. Fragments of this document, "Cod. Lat. Vatic. 4030," were
known to I. von Dollinger, Beitrage zur Sektengeschichte des Mittel-
alters (New York, 1960), II, 97 ff. The latest publication on Fournier's
trials is by Duvernoy, Inquisition a Pamiers (Toulouse, 1966).
26 Louis Maimbourg, Traite de la vraie eglise de Jesus-Christ pour
ramener les enfans egarez a leur mere (Paris, 1671), p. 207. One Protes-
tant who saw in the church of Ethiopia a forerunner of Protestantism
was Pierre Dumoulin, NouveauU du papisme, opposee a I'antiquiU
du way christianisme (Sedan, 1627), I, 23, 29.
27 Arno Borst, Die Katharer, "Monumenta Germaniae Historica,"
XII (Stuttgart, 1953), 27-34. The catalogus by Bernhard was published
in Cologne in 1522: "Lutherus . . . quasi omnes errores Waldensium
renovat," Borst, op. cit., p. 28.
28 Jakob Gretser (died 1625) in a translation of the Hystoria
Albigensis by Petrus Vallium Sarnaii stated in the preface that "the
appeared several translations of orthodox defenders of the

faith who dealt with medieval heresies. Their methods were
recommended as an effective means with which Lutherans
and Calvinists might be checked. The Jesuit Gretser, referring
to Protestants as the new heretics in line with the Albigenses,
suggested that they could be fought by publishing significant
antiheretical writings of the Middle Ages. 29
The Catholic idea that methods used in the I3th century
could serve as a standard in the Reformation era also had
political overtones. For example, in 1569, Catherine de Medici
told the Venetian ambassador Giovanni Correr that she once
read a manuscript chronicle at Carcassonne in which the
doctrines of the Albigenses were discussed—that they wanted
neither priests nor monks, images, masses, nor churches, and,
wrote the ambassador, while reading this text Catherine had
the Huguenots in mind. Pius V also wanted the measures
against the Albigenses during the Crusade used against the
Huguenots of France. He wrote to Catherine de Medici in
1569: "It is only by the total extermination of the Huguenots
that the King of France can restore the ancient faith of the
noble kingdom of France." 30 St. Bartholomew's night was
not far off.
Albigensian heretics are not different from our modern 'deformed.'"
In reprint, see Pierre de Vaux Cernay, Histoire albig., P. Gue'bin and
H. Maisonneuve, eds. (Paris, 1951). See also Borst, op. cit., p. •zg,
n. 30; Gretser, "De Waldensibus" in Opera Omnia (Regensburg,
1738), p. 4.
29 Caesar Baronius, Annales ecclesiastici (Paris, 1887). "Videant
nostri temporis novatores quibus praecursionibus gloriari possint,
et quos se suorum dogmatum habere patriarchos exultent. ..."
PRE, XVIII, 382.
30 V. H. Monod, "La Saint Barthelemy. Version du due d'Anjou,"
BSHPF, LVIII (1909), 484, 505. Carbonnier, op. cit., pp. 83, 84, n.,
cites a letter by Clement XI concerning the Protestant heretics,
"cette engeance des anciens Albigeois. . . ." But this encyclical is
probably a forgery; see Frank Puaux, "Le Pape Clement IX et les
Camisards," BSHPF, XLIV (1895), 580, quoted by Carbonnier,
op. cit., p. 83, n. Innocent III suggested the same method (exter-
mination) against the Albigenses, P. Belperron, La croisade centre
les Albigeois et I'union du Languedoc a la France (Paris, 1942), p. 113,
l86 DANIEL WALTHER
Protestant historians reacted vigorously. The harsh fate

of the Albigenses was often recounted, especially the horrors
of the Crusade; 31 and their teachings were not overlooked. 32
The Huguenot historians Crespin and Perrin were especially
interested in the theological problem. 33 Their arguments
concerning dualism usually were the following: (i) There
were neo-Manichaean dualists in the Middle Ages, but they
were not to be identified with the Albigenses or the Waldenses.
(2) The lay power of the Albigenses was from God without
any connection with a humanly instituted hierarchy. (3) The
accusation of dualism was mostly a calumny of their foes.
One fervent apologist, Jurieu, indignantly refuted the charge
of Bossuet that the Albigenses were infected with Manichaean
n. "Exterminare" is here defined as 'expelling beyond borders'
(Belperron) or 'banishment' (Pius V).
31 These horrors are impressively described by Jean Chassanion
de Monistrol en Vellai, Histoire des Albigeois, touchant leur doctrine
et religion, centre les faux bruits qui ont estd semes d'eux, et les ecrits
dont on les a a tort diffames: et la cruelle et logue guerre qui leur a este
faite. . . . Le tout recueilli fidelement de deux vieux exemplaires ecris
(sic) a la main, I'un au language du Languedoc, I'autre en vieil Francois.
Reduite en quatre volumes (Geneve, 1595), pp. 29, 70-73 (a short
portion of this work is in the James White Library, Andrews University,
Berrien Springs, Mich.).
32 "Les reformes cherchent a tout prix a rallier a leur cause les
heretiques du moyen age et les considerent comme avant-coureurs de
la reforme," says Jean Aymon, Tous les synodes nationaux des eglises
reformees de France, auxquels on a joint des mandemens roiaux . . .
(La Haye, 1710), I, 123; II, 284.
33 Jean-Paul Perrin, Histoire des chretiens albigeois (Geneve, 1618):
"Quant aux croyances vaudoises aussi bien qu'albigeoises sont purs
de ce manicheisme que les moines chroniqueurs leur ont si odieusement
attribue . . . et n'ont fait ... les uns comrne les autres, que proclamer
par avance les principes reformateurs du protestantisme d'a present,"
in Rebelliau, op. cit., p. 236. Mornay (Philippe de) dit Du Plessis-
Mornay, Le mystere d'iniquite, c.a.d. I'histoire de la papaute . . . ou
sont aussi ddfendus les droits des empereurs. . . . (Saumur, 1611), pp.
318-321, 732. There are several editions, differing slightly, of Crespin's
work: Jean Crespin, (i) Actes des martyrs deduits en sept livres. . . .
(Geneve, 1565); (2) Histoire des martyrs persecutes et mis a mart pour
la veriU de I'evangile. . . . par Crespin et S. Goulart (1597); (3) Histoire
des martyrs persecutez et mis a mart pour la v6riU de I evangile depuis
le terns des apostres jusques a present (1619).
heresy, and labeled it a "black and enormous calumny." 34

Philip Duplessis-Mornay, sometimes referred to as the
"Huguenot Pope," saw in the Albigenses the opponents of a
wicked Papal institution, and he too was anxious to exempt
the Albigenses from the charge of Manichaeism. According to
him, the Albigenses were in the lineage of the early church and
the true remnant. A similar view was held by Perrin, who
detected no vestige of Manichaeism.
When the Albigenses of the i3th century were correctly
branded as dualists, their opponents spoke of two types of
dualism: the mitigated and the radical. Albigensian Cathari
believed in two principles, as explained for example by one
of their bishops, Jean de Lugio in the Liber de duobus principiis
(ca. 1254). The mitigated dualists (Monarchians) believed that
Satan (evil) was first created good by the good God but was
corrupted by freedom of choice and became a demon. The
radical dualists, on the other hand, considered Satan as being
always evil. Satan was wicked from the beginning. For the
mitigated, there was only one principle: a good God. For the
radical, there were two principles: good and evil. 35
But whether mitigated or radical, the Albigensian Cathari
were dualists in filiation with the Bogomils, the Paulicians of
Thrace, and the Manichaeans of the third century; some trace
them back to the Gnostics of the second century. To these
Cathari, our material, sensuous world was not created by
God. Evil has but a borrowed existence. The world is an
illusion, and matter (including the human body) is despicable.
These teachings were, of course, abhorrent to Protestants as
well as Catholics.
34 Pierre Jurieu, Lettre (sic) pastorales adressees aux fideles de
France qui gemissent sous la captivite de Babylon (sic) ou sont dissipees
les illusions de M. de Meaux (Rotterdam, 1686), III, 217 ff.
35 On dualism in general and in its later developments, U. Bianchi,
// dualismo saggio et etnologico (Roma, 1958); Soderberg, op. cit.;
Steven Runciman, The Medieval Manichee. A Study of Christian
Dualism (Cambridge, Engl., 1947); M. Cazeaux-Varagnac, "Expos6
surla doctrine des Cathares," Revue de synthese, LXIV (1948), 9-14;
Nelli, Le phenomene cathare (Toulouse, 1964), pp. 17-64.
188 DANIEL WALTHER
What appealed to Protestants was the Albigensian effort

to recreate the purity of the early church, to do without a
visible hierarchy; they denied purgatory, the crucifix, prayers
for the dead, invocation of the saints, and transubstantiation. 36
Protestants appreciated that Albigenses used the Scriptures:
the Albigenses did not use the Old Testament. They used
but a few books of the New Testament, especially the Gospel
of John. Their rites were generally well known owing to the
Provencal Ritual of Lyons (published in 1886) and a Latin
Ritual (published in 1939 by A. Dondaine). Public service
practically did not exist. Their rites consisted in simple
ceremonies: the Lord's prayer (traditio orationis sanctae), and
spiritual baptism, the Consolamentum (praedicatio ordinantis:
imparting of the Holy Spirit by the laying on of hands).
The rites were extremely simple, reminiscent of customs in
the Early Church. 37
The rejection of transubstantiation was considered partic-
ularly significant and in harmony with Protestant views.
On the other hand, the Albigensian concept of the divinity
of Christ was considered incompatible with Christian doctrine.
Moreover, neo-Manichaean Catharism has been presented as
a resurgence of Arianism by Y. M. J. Congar. While Congar's
approach is not new, it seemed necessary to insist that these
heretics were especially marked by their "Arianism." Accused
of denying the eternal divinity of the Son of God, they were
36 Nelli, ibid., p. 148. According to Nygren one difference of concept
between the medieval and Reformed doctrine of grace was that the
former regarded grace as essentially a means for man's meritorious
ascent to God; J. S. Whalen, The Protestant Tradition (Cambridge,
Engl., 1955). P- 65-
37 One of the most significant discoveries of recent times on Catha-
rist documents was made by Antoine Dondaine. He discovered a
Latin MS containing the basic teaching of absolute (radical) dualism
practiced by the Albigenses. Its author was Jean de Lugio of Bergamo,
vicar of a Catharist Bishop; the text was written ca. 1254. It is the
Liber de duobus principiis, (Roma, 1939); on Albigensian rites, cf.
ibid., p. 34. Nelli, Ecritures cathares (Paris, 1959) contains Catharist
sources translated into French such as the Liber de duobus principiis
and the Interrogatio loannis, a Bogomil eschatological text.
thus linked with the early Christian heresy. Neither were the
Waldenses free from such an accusation. The Waldensian
historian Jean Leger refers to both Albigenses and Waldenses
and mentions the calumny of making them "arriens" (sic). 38
Albigenses were said to have come in contact with the Arian
Goths in Languedoc. 39
II.
The question of an Albigensian ancestry was not as impor-
tant to Lutherans as it was to French Protestants. The
arguments for continuity and spiritual ancestry were discussed
in several national French synods. In 1572 at the synod of
Nimes, with a strong representation from Languedoc, it was
decided to write a history on the Albigenses, authored by
Comerard. 40 At the synod of Montauban in 1594, the idea
of apostolic continuity was again debated. An important
step was taken at the national synod of La Rochelle in 1607,
where the pastor of Nyons (Dauphine), Jean-Paul Perrin,
was commissioned to write a history of the Albigenses. The
synod called for documents to be submitted to Perrin. It was
also stated that such a history should not merely describe
the persecution of the Albigenses; their teachings and rites
were to be carefully examined as well. Other Protestant
synods also were interested in the historical relationship of
38 Jean Leger, Histoire generate des eglises evangeliques des vallees

de Piemont ou Vaudois (Leyden, 1669), pp. 126, 128. Neo-Manichaean
Catharism has been referred to as a resurgent Arianism by Y. M. J.
Congar, "Arriana haeresis comme designation du Neo-manicheisme
au Xlle siecle," Revue des sciences philosoph. et theolog., XLIII (1959),
449-461. The idea was not new; it was discussed by R. Manselli,
Bulletino dell'istituto storico per il media evo, LXVII (1955), 233-246;
and by von Dollinger, op. cit., I, 91. On the Arian issue and the Albi-
genses, cf. Thouzellier, "Controverses vaudoises," Archives d'histoire
doctrinale et litteraive du Moyen-Age, XXXV (1961), 153, n. 37.
39 Le Nain de Tillemont (Sebastien), Vie de Saint Louis, roi de
France (Paris, 1847-1851), I, 52-55; Rebelliau, op. cit., 481, n. i.
40 Aymon op. cit., I, 123; Carbonnier, op. cit., p. 76.
IQO DANIEL WALTHER
the "Church of the Wilderness" and the Protestant churches,

such as Saint Maixent in 1609 and Privas in 1619. 41
In dealing with spiritual ancestors, the synods took their
task seriously. A commission was appointed to examine
carefully the documents, and financial assistance was to be
granted to Perrin. His manuscript was ready in 1612 and was
finally published in Geneva in 1618. 42 Perrin's book did much
to strengthen the idea of connections between Catharism
and Protestantism. Other attempts at understanding and
interpretation were made. The most famous work, much
cherished by the Huguenots, was the celebrated History of
Martyrs by Crespin. Crespin's idea was that the Albigenses
and the Waldenses were the recipients and the guardians
of apostolic teaching and practice. That particular thought
in Crespin is attributed to Perrin. Thus the conviction that
the Albigenses were spiritually related was still more firmly
rooted in the minds of French Protestants. In fact, the two
medieval movements were compared to the two branches and
the two lamps (Rev n: 4). 43
One area of disagreement was the difference between
Albigenses and Waldenses: "Albigenses and Waldenses have
never been distinct." Yet they were part of the "Church of
the Wilderness," a favorite expression. One of the most
determined as well as prolific defenders of the Albigenses
was the pastor of the Huguenot church in London, Peter
Allix (died 1717), in Remarks upon the Ecclesiastical History
of the Ancient Church of the Albigenses (London, 1692). For
him there was no difference between the Albigenses and
Waldenses. Both were rooted in the primitive apostolic
41 Aymon, op. cit., I, 313, 361, 404; II, 87; Carbonnier, op. cit.,
pp. 78, 79. Other synods were held at Tonneins in 1614 and Vitr6
Charenton in 1623. At Montauban in 1594, the concept of apostolic
succession was debated.
42 Perrin, op. cit. This work was followed by his Histoire des Vaudois
(Geneve, 1618). On Perrin, cf. the article by H. Bohmer in PRE, XX,
799-840.
43 Crespin, op. cit., I, 56.
ALBIGENSES AND WALDENSES
church and, like Basnage, Allix tended to believe what was

favorable to the Albigenses and rej ect the unfavorable aspects.44
On the other hand, De Beausobre argued that the Albigenses
were not forerunners of Protestantism; they attempted
reforms of their own and cannot be considered as patterns
of the 16th-century Reformation.
Matthias Flacius Illyricus (died 1575), considered the most
learned Lutheran scholar, examined thoroughly in his
Catalogus Testium Veritatis those preceding witnesses who
opposed the errors of the papacy. 45 Flacius was the first
scholar to investigate the Waldenses in a scholarly way. He
considered the Cathari as belonging to the Church of God,
but he well realized the difficulties in analyzing them. He
considered the Waldenses as the witnesses from whom the
Albigenses proceeded. Thus the Cathari belonged to the
genuine lineage of witnesses.
Waldenses and Albigenses were discussed not only in
religious circles. The rationalistic author of the Dictionnaire
historique et critique, Pierre Bayle, stated "that never before
were the Waldenses discussed as much as today." Bayle
44 Peter Allix, in defending Albigenses and Waldenses, does not

necessarily identify them with the Reformation: "I know well that
the strength of our defense does not depend on the justifying of these
churches. Let the Albigenses be Manichaeans, as the Bishop is pleased
to call them; the grounds of the Reformation remain just and firm."
Allix, The Ecclesiastical History of the Ancient Churches of the Albi
genses (London, 1692), Preface. Basnage, op. cit. 1, 102. Allix, while
not denying the charge of dualism, sees a connection in the perpetual
succession and a conformity of 'symbols' with Protestants; cf. also
Rebelliau, op. cit., pp. 531, 532.
45 Catalogus testium veritatis qui ante nostram aetatem pontifici
romano atque papismi erroribus reclamarunt (Lugdunum, 1597), I,
533, 537. This is a later edition of the work which had appeared under
the title: Catalogus testium veritatis qui ante nostram aetatem piorumque
virorum de corrupto ecclesiae statu poemata (Basel, 1556). Flacius listed
about 400 witnesses who, since apostolic times, tried to react against
the evil ways of the church before Luther. On Flacius, cf. the article
by Kawerau in PRE, VI, 82-92; Wilhelm Preger, Matthias Flacius
Illyricus und seine Zeit (Erlangen, 1859-1861; reprinted in Hildesheim,
1964).
192 DANIEL WALTHER
referred to a work where De La Vallette compared the

Albigenses with Calvinism. *6
It has been established that Albigenses and Waldenses
Jived at the same time but were far from agreeing on doctrine.
In fact, can Albigenses and Waldenses be assimilated?
Though both movements have often been put in a common
category they disagreed on doctrine. They existed roughly
in the same area, but it was mere co-existence. They were not
only far apart in doctrine, but they also frequently debated
their views. The Waldenses were, theologically, the sharpest
opponents of the Albigenses. They had a common enemy, the
papacy, whom both considered the Antichrist. In recent
years the two movements were examined by A. Dondaine
and also by Chr. Thouzellier. 47 It is true that in the i3th
century many documents refer to the Albigenses and Walden-
ses together, such as the 258-volume manuscript in the
Doat collection. *8
In 1661 a collection of Waldensian tracts belonging to
Archbishop James Ussher was acquired by the University
of Dublin. This collection was described in 1920 by Mario
Espositio, who listed all the documents as being Waldensian. 49
46 Bayle, op. cit.; De La Vallette, op. cit., p. 27.

47 Dondaine, "Aux origines du Valde'isme. Une profession de foi
de Valdes," Archiv. Fratr. Praedicat., XVI (1946), 191-235. Thouzellier,
"Controverses vaudoises-cathares a la fin du Xlle siecle (d'apres le
livre II du 'Liber Antiheresis' MS Madrid 1114 et les sections corres-
pondantes du MS BN lat. 13446), Archives d'histoire doctrinale et
litteraire du moyen-dge, XXVII (1950), 137-227. Koch, "Neue Quellen
und Forschungen iiber die Anfange der Waldenser," Forschungen und
Fortschritte, XXXII (1958), 141-149. The best listing is in A. A. Hugon
and G. Gonnet, Bibliografie valdese (Torre Pellice, 1953); it lists
3500 items and is being revised.
48 The Fonds Doat contains copies by professional scribes who, by
order of Jean de Doat, appointed by Louis XIV's minister Colbert
in 1669, copied the documents then in existence; the collection is in
the MS division of the Bibliotheque Nationale, Paris (it is neither
indexed nor classified).
49 Dondaine, "Durand de Huesca et la polemique anticathare,"
Arch. Fratr. Praedicat., XXIX (1959), 228-276. J. Ussher, Gravissimae
ALBIGENSES AND WALDENSES IQ3
In 1960 one of these documents was identified as an Albi-

gensian text, because of an expression in the Lord's Prayer. 50
In documents that have recently been published, the oppo-
sition between the Albigenses and the Waldenses is brought
into sharper focus. Around 1300 the Cathari were attracted
doctrinally by a group of Poor Men of Lyons (Waldenses).
The founder and leader of the "Catholic Poor," Durand of
Huesca, was a former Waldensian converted to Catholicism.
The mission of these "Catholic Poor" was to lead the Wal-
denses into Catholicism. In 1964 a document directed against
the neo-Manichaeans was published; it is one of the rare
sources giving an insight into the Albigensian teachings by
an opponent who refuted them in debate, and with the use
of Bible texts. 51
III.
One significant debate on Protestantism's forerunners
took place in the I7th century when French Protestantism
was not faring well; the Revocation of the Edict of Nantes
was about to occur. One of the most eloquent voices to enter
the debate on Protestantism was that of the bishop of Meaux,
J. B. Bossuet (died 1704). In his Histoire des variations des
quaestiones de ecclesiarum christianarum . . . successions et statu (Paris,
1613), pp. 225, 310; Re'belliau, op. cit., 237, n. i.
60 Mario Esposito, "Sur quelques manuscrits de 1'ancienne litte-
rature religieuse des Vaudois du Piemont," RHE, XLVI (1951),
131-143. The distinction of the Albigensian document was in "Un
recueil cathare: Le MS A.6.10," Revue beige de philologie et d'histoire,
XXXVIII (1960), 815-834. The text was identified by the expression
in the Lord's Prayer: "panem nostrum supersubstantialem." Moneta
already stated that this expression was used by the Cathari, not the
Waldenses. See Moneta of Cremona, Adversus Catharos et Valdenses . . .
(Roma, 1743), p. 78.
51 Thouzellier, Une somme anticathare (Louvain, 1964). Debates
between Albigenses and Waldenses are also in "Un traite cathare
inedit d'apres le 'Liber contra Manicheos'," Bibl. de la RHE, Fasc.
37 (1961). Debates in Pamiers and Montreal were described in Chas-
sanion, Histoire des Albigeois (Geneve, 1595), pp. 70-73, Later debates
are in Duvernoy, Inquisition a Pamiers (Toulouse, 1966), passim.
13
IQ4 DANIEL WALTHER
eglises protestantes (Paris, 1688), 52 Bossuet challenged and

denied that there was any relationship between medieval
sects and Protestants. Bossuet nevertheless made an impor-
tant contribution; he differentiated clearly between Albigen-
ses and Waldenses: the Albigenses were of foreign (Eastern)
origin; the Waldenses came into being only in the i2th
century on French soil and could not be accused of non-
Christian concepts. Protestant apologists answered both
these arguments in detail. By the time Bossuet's essay
appeared, it had become a favorite Protestant argument that
Protestantism had not broken out miraculously but pre-
existed in several medieval heterodox movements. What
disturbed Protestant defenders particularly was that Bossuet
seemed to deny any relationship between the Protestants
and the medieval attempts at reform. Especially Basnage
was irked by Bossuet's essay (Book XI) which refutes the
"obvious relationship and the ancient and pure forerunners."53
One basic argument which can be seen in all reform move-
ments is that they saw in the church of Rome an apostate
church that followed tradition rather than Scripture. They
refused to consider that priestly intercession was necessary.
The Albigenses denied the legitimacy of the Church of Rome,
and saw in the Pope the Man of Sin. 5*
The Roman Church fought the heretics in various ways.
The Church forbade the use of the Gospels, a use which had
62 The best account on Bossuet is by R6belliau, op. cit.

53 Basnage, op. cit., I, 15, ff.; Allix, op. cit., p. 247.
54 The "number of the Beast" was used by one side and the other.
Ph. Du Plessis-Mornay, Le mystere d'iniquite (Saumur, 1611). Mornay
applies the number 666 to the pope; so does Elie Benoist, Histoire de
I'Edit de Nantes, contenant les chases plus remarquables qui se sont
passees en France avant et apres sa publication, a I'occasion de la
diversity des religions . . . (Delft, 1693-1695), II, 231; this also contains
a bibliography of other essays on the topic. In the articles of the
national synod of Gap, 1603, it is stated: "Le pape est proprement
1'antechrist et le fils de perdition ... la bete vetue d'ecarlate que le
Seigneur deconfira"; Rebelliau, op. cit., p. 8, n. 3. On 666, cf. infra,
p. 201.
been specifically prohibited by certain councils K because

such use of the Gospels might lead to a critique of the Church
and the rejection of the sacraments, the intercession of the
saints and purgatory. Another charge laid against the heretics
was that in espousing poverty they opposed the hierarchy
of the Church because of its wealth, and also because of
Church ordination, which seemed incompatible with the
ideal of poverty so common in many lands. The Albigensian
heretics set up a counter church made up of "good men"
(bonshommes) : the perfect ones (perfecti) and the believers
(credentes) . The Albigenses had their own esoteric organization
over which the Roman Church, of course, had no control.
Another criticism was that lay preaching and the ideal of
poverty were somehow linked to dualism. 56 The Church laid
its greatest stress on fighting this last point: dualism was
the core of heresy. However, the charge of dualism was not
always laid against the Albigenses in the beginning. For
example, Bernard of Clairvaux did not accuse the Albigenses
of being Manichaean. In the I2th century the main concern
of the Albigenses seemed to be about apostolic succession
and ordination, the rejection of the Old Testament, and
extreme simplicity of worship. Later on, the charge of dualistic
65 The council of Toulouse, 1229, forbade the reading of the Old

and New Testaments. Only a psalter, breviary or a book of hours was
permitted: Mansi, Conciliorum Sacrorum (Reprint; Graz, 1961), XIV,
col. 197. On the Bible, cf. Hans Rost, Die Bibel im Mittelalter. Beitrage
z-ur Geschichte und Bibliographie der Bibel (Augsburg, 1939). That
Bible passages were used in "Occitanie" is attested by the Evangelium
Colbertinum, H. J. Vogels, ed., Banner biblische Beitrage (Bonn, 1953).
Still indispensable is S. Berger, "Les Bibles provencales et vaudoises,"
Romania, XVIII (1889), 353-422.
66 These views of the Albigensian Cathari are found in a document
edited by J. N. Garvin and J. A. Corbett in the Summa contra haere-
ticos, ascribed to Praepositinus of Cremona, "Medieval Studies," XV
(NotreDame, Indiana, 1958). Thesumma, dated ca. the end of the I3th
century, examined the Albigensian views in comparison to orthodox
concepts (ch. I-IX, XIV; the Pasagini are discussed in ch. V-XIII;
XV-XX). On this document, see a review by Borst, ZKG, 4. Folge,
LXX (1959), 166-169.
196 DANIEL WALTHER
heresy became increasingly insistent. 57 As far as Protestants

are concerned, they did not consider the Albigenses as their
forerunners because they were dualists, but because of their
anti-clericalism. There is also a positive common denominator:
the urge to follow Scripture, to live and believe according
to the Gospel.
Crespin and Perrin attempted to describe and defend the
Albigensian doctrine. They denied neo-Manichaean dualism.
They sometimes used unconvincing arguments, mostly that
the charge of Manichaean heresy was a calumnious forgery.
Other Protestant historians dwelt on positive aspects such as
the evangelical emphasis, the attempt to revive the practices
of the Early Church, and the rejection of non-biblical Roman
Catholic practices. Charles Schmidt was not impressed by
Protestant historians such as Basnage, Mosheim, and
Schroeck, who insisted that the charge of dualism was a
mere calumny. 58
The Waldenses, on the other hand, easily found a connection
of ideas with the Reformers. At the synod of Laus (Val
Cluson) in 1526,140 Waldensian "barbes" were in attendance. 59
They decided to send two from their midst to Switzerland
and Germany to examine the new evangelical teachings.
They also sent two "barbes," Daniel de Valence and Jean
de Molines, to Bohemia to meet the Unitas Fratrum. There
were several reasons why a contact was deemed necessary at
this time. One was to examine the teachings of the Reformers.
Then there was also much concern about Waldensian care-
67 For a discussion on. Bernard of Clairvaux' appraisal of heretical
practices, notably the Cathari, cf. Grundmann, op. cit., pp. 23 ff.
Bernard's statements are in "Sermo 65," MPL, CLXXXIII, col. 1090.
Cf. also opinions on Catharist views in Eckbert von Schonau, Evervin
von Steinfeld, etc. See Grundmann, op. cit., pp. 24, 25.
68 The best monograph on the Albigenses in the last century was
by Ch. G. A. Schmidt, Histoire et doctrine de la secte des Cathares ou
Albigeois (Paris, 1849). The statements on Protestant opinions are
in vol. II, pp. 286, 287.
59 Gonnet, "Le premier synode de Chanforan de 1532," BSHPF,
1C (1953), 201-221.
lessness, for many attended mass and confessed to priests.

Finally, there was a yearning to come out of the
underground and preach the Gospel in the open with the
other Reformed churches.
In 1530 two "barbes," Georges Morel (Maurel) and Pierre
Masson, went to Berne, Basel, and Strassburg. They were
particularly well received by Oecolampadius of Basel, to
whom they submitted a long Latin document containing a
comprehensive statement of the Waldensian beliefs and
practices. 60 Oecolampadius answered their questions at length
and gave them a letter of recommendation to Martin Bucer
in Strassburg. Bucer also received them well and answered
their questions fully.
A significant and important result of this contact with the
Reformers was a decision to call a conference inviting some
of the leading reformed ministers to the Waldensian valleys.
The synod was held at Chanforan in the Valley of Angrogna
in September, 1532. Two French leaders, Farel and Saunier,
came. There is some doubt about Olivetan's attending the
meeting at that time. 61 Herminjard and Meyland believe
that Olivetan was at that first meeting. Delarue and Gonnet
reject the idea. Olivetan later on was in the valleys for the
purpose of preparing a French translation of the Scriptures.
At the synod of Chanforan a short "Confession of Faith"
60 The account of the voyage and the letter to Oecolampadius is in
J. H. Todd, The Books of the Vaudois. The Waldensian Manuscripts
(London, 1865), pp. 8-21: Latin text submitted to Oecolampadius.
Barbe Morel's document to Oecolampadius and his answer are also
in Zwei historische Untersuchungen, in A. W. Dieckhoff, Die Waldenser
im Mittelalter (Gottingen, 1851), pp. 363-369.
61 The account of the synod is best in Gonnet, op. cit., pp. 201-221.
On Olivetan's presence at the first synod, see A. L. Herminjard,
Correspondence des rdformateurs dans les pays de langue francaise
(Geneve, 1866-1897), II, 425, 448-455. He states that Olivetan was
at the first Chanforan synod, a view shared by H. Meylan, "Louis
Olivier dit Olivetan," Silhouettes du XVle siecle (Lausanne, 1943),
pp. 53-65. But this is rejected by Delarue, "Olivetan et Pierre de
Vingle a Geneve," Bibliotheque d'huinanisme et renaissance, VIII
(1946), 105-118.
198 DANIEL WALTHER
was drawn up. Olivetan came to the valleys to supervise

the Bible translation finished in February, 1535. This Bible
was printed in Neuchatel by Pierre de Vingle and was a gift
to the French evangelical churches. 62
IV.
To sum up: The controversy over the spiritual and historical

ancestry of the Reformation was particularly live in the later
i6th century. If Protestants and Catholics clashed over
religious and political issues in fratricidal wars (the Wars of
Religion in France and the Thirty Years' War in Germany,
not to mention other civil wars), they also clashed in theo-
logical debates. The controversy over theological filiation
proved particularly exasperating. The polemics over the
"adoption" of spiritual forerunners continued into the next
century. Cardinal Richelieu also took part in the debate, not
only because Protestantism continued to be a major political
problem, but also because he aimed at bringing the Protestants
of France back into the Catholic Church. 63 Between 1642
and 1660 there was a slackening in the polemics on both sides.
But the debate was sharply revived by the bishop of Meaux,
J. B. Bossuet, whose participation is best described by Alfred
Rebelliau, Bossuet historien du protestantisme. The dualistic
62 A few months after Chanforan Daniel de Valence and Jean de

Molines returned from Bohemia with a message from the Unitas
Fratrum, in June, 1533. That year another synod was held in Chan-
foran. Olivetan was in the Valleys in the spring of 1533 and stayed
at least until 1535 to work on the Bible translation; the preface of
that translation is dated: "Des Alpes, ce 12 fevrier 1535." From there
Olivetan went to Neuchatel to supervise the printing of the Bible
translation; Gonnet, op. cit., pp. 218, 219.
63 Armand du Plessis, due de Richelieu, Les Principaux poincts
de la foi de I'dglise catholique defendus contre I'ecrit adresse au roi par
les quatre ministres de Charenton (Poitiers, 1617); and especially,
Richelieu, Traite qui contient la methode la plus facile et la plus assuree
pour convertir ceux qui se sont separez de I eglise (Paris, 1651).
teachings of the Albigenses were an embarrassment to some. 64

Protestants either rejected the idea as a monstrous calumny
or they admitted grudgingly that there were some elements
of dualism. Between Waldenses and Protestants there was
no major theological impediment. Fundamentally, religious
ancestry is not based on confessional identity.
One basic issue of the controversy was a differing under-
standing of the nature of the church. For the Protestant the
true church is not determined by age nor identified by its
hierarchy, but by the rules of faith and whether they be
founded on Scripture. The Catholic argument based on
antiquity was sometimes dismissed by Protestants as a kind
of "fetishism."
Catholic apologists sometimes asked this question: "Where
was your church before the Reformation ? Show us a people
who before Calvin and Luther had the same beliefs as you. . . .
Let us see the uninterrupted link which binds you to the
Church of the first centuries and through her to the apostles
and to Jesus Christ. This conjunction should exist. But it is
impossible for you to point to such a link. You are introducing
a new movement; you have a beginning. It is possible to
assign to your movement a precise date; and this simple
fact condemns you." 66 A similar objection was made by
certain Church Fathers against the heretics. In a sense, the
64 Nicetas, Bogomil "Bishop" of the radical branch of dualists in

Constantinople, attended the Albigensian Council at St. Felix-de-
Caraman in 1167 where the leaders were of the mitigated type.
Eventually they adopted the radical type. In 1946 Dondaine published
the "Notitia" containing the proceedings of that council: "Les Actes
du concile albigeois de St.-Felix de Caraman," Studi e Testi, CXXV
(1946), 324-355. Doubts are expressed about the genuineness of the
"Notitia" by Y. Dossat, "Remarques sur un pretendu eveque cathare
du Val d'Aran en 1167," Bullet, philolog. et hist., (Paris, 1957), 339-347.
See also Thouzellier, Un traite cathare inedit (Louvain, 1961), p. 20.
65 Dumoulin, op. cit., I, 28, 29; Rebelliau, op. cit., p. 345; Jean-
Baptiste Dantecourt, Remarques sur le livre d'un protestant, intitule1
Considerations sur les lettres circulaires de I'assemblee du clerg6 de
France, de Vannee 1682 . . . (Paris, 1683).
200 DANIEL WALTHER
Catholic objection was true. The idea of the "newness" in

the Reformation is best expressed in the Genevan Calvinistic
motto: Post tenebras lux. Luther, while admitting some
analogy with Huss, maintained his independence in doctrine.
Sometimes Protestants used the weak retort: "Where was
your church before the time of the apostles?" A better
approach was that while Catholicism was obviously older it
had also changed considerably along the centuries. It Cathol-
icism had not deviated from the pristine position, "Protes-
tants would still be part of it." 66 Instead, Catholicism was
now the Babylon of Revelation and true Christians were
urged to "come out of her."
One argument linking Protestants to medieval forerunners
was that of the invisible church. It was often used not only
in debate or in publications, but it was discussed at national
synods, such as Gap in 1603. The true church does not
put its trust in visible institutions. The Protestant concept
of authority and infallibility resides in the lawful convening
of the faithful, as in a synod. Only God is infallible. He may
convey truth through His Spirit in leading to a true under-
standing of Scripture. Catholics argued that a relative
constancy in their church was the mark of their genius in
contrast to Protestants, who were subdivided the moment
they came into existence. And while Protestants reproached
Catholics for being in error on many points, the Catholics
pointed to still more errors among Protestants; as many as
1400 were listed in the Theomachia calvinistica. 67 It was true
that some Protestants had an excessive admiration for such
leaders as Luther and Calvin. They came very near to canon-
izing them, or at least they considered their catechisms as
well as their persons as divinely inspired. 68 On the other
66 Aubert de Verse, L'avocat des protestants (Paris, 1686), p. 32.
67 Franjois Feuardent, Theomachia calvinistica sedecim libris
profligata, quibus mille et quadnngenti hujus sectae novissimae errores
diligenter . . . refelluntur (Paris, 1604).
68 "On a comme canonise parmi nous saliturgie et son cat6chisme."
This veneration appears expressed in various synods. By contrast the
ALBIGENSES AND WALDENSES 2OI
hand, some admitted that their leaders often erred: "Would

it not be the greatest of all miracles," wrote Basnage, "if
they had never erred?"
Another conviction held by medieval groups and Protestants
was to identify the Pope as the Antichrist. The charge was
hurled back and forth. For example, the Protestant Du
Plessis Mornay applied to the Pope the number of the Beast
of Revelation, 666. The Catholic Florimond De Raemond
retorted that the number 666 could be found in the name of
Du Plessis Mornay rather than in that of Paul V. Such a
debate seemed to some an indication that the controversy
had lost momentum, replacing essential concepts with periph-
eral nonessentials. Henry IV's minister, Sully, suggested
to the synod of La Rochelle (1607) that they should refrain
from debating on Antichrist, while Jurieu thought that the
identification of the Antichrist was extremely important. 69
Obviously the Reformation was a new movement. It had

the genuine elements of renewal. It was a part and a generator
of a revolutionary age: it brought "light after darkness."
As von Hutten expressed it, "The spirits are awake: it is a
luxury to live"; Erasmus declared, "I anticipate the near
approach of the Golden Age"; and Harnack wrote, "None
can survey "the history of Europe from the second century
to the present time without being forced to the conclusion
that in the whole course of history the greatest movement
Waldenses had few teachers; the Albigenses do not seem to have had
any. Matthieu de Larroque, Considerations sur la nature de I'eglise, et sur
quelquesunes de ses propnet&s (Quevilly, 1673).
69 Du Plessis-Mornay, op. cit.\ Florim. de Raemond, L'Anti-Christ
(Lyon, 1597), VIII, 260-599. On 666 cf. also Benoist, op. cit., II, 231.
It was "une affaire si importante que, dans toute la reformation,
il n'y en a pas une seule qui le soit davantage"; Jurieu, op. cit., Ill,
253, 254. Cf. also H. Bohmer, Road to Reformation (Philadelphia, 1946),
pp. 172-275. Sometimes the Albigenses were assimilated with the Anti-
christ; cf. Borst, op. cit., pp. 113, 214. Crespin, op. cit., I, 43-67,
discusses the "Persecution de 1'eglise sous 1'antechrist de Rome."
202 DANIEL WALTHER
and the one most pregnant with good was the Reformation
of the XVIth century." 70
However, there is a common denominator between the
Reformation of the i6th century and the attempts at reform
in the preceding centuries. The common denominator is seen
in the Protestant spirit which has its roots in Scripture and
refuses to be subjected to a church which, in the Protestant
view, has deviated from the original pattern.
Since its inception, the Christian church has been in
constant need of reform (ecclesia semper reformanda). There
was always a Protestant mood. Regardless of theological
differences, the Albigenses and Waldenses are part of the
Protestant lineage. There is a common denominator in
refusing to accept the dogmatism of a church that has
deviated, in their opinion, from the scriptural pattern; they
aimed, in their own way, to obey God rather than man.
70 Harnack, What is Christianity'? (New York, 1901), p. 268.

Harnack also discussed and defended the divisions among Protestants:
"Our church is not the particular Church in which we are placed,
but the 'societas fidei,' which has its members everywhere, even
among Greeks and Romans," ibid., pp. 276, 277.
BOOK REVIEWS
Anderson, Charles S., Augsburg Historical Atlas of Christianity in the

Middle Ages and Reformation. Minneapolis: Augsburg Publishing
House, 1967. 68 pp. $ 7.50.
This publication was prepared as an attempt to fill the very real

need of an atlas covering medieval and Reformation church history. The
author presents first a map showing the topography of Europe, follow-
ed by 31 further maps from "Europe in the Time of Gregory the Great
(590-604)" to "The Thirty Years' War and the Peace of Westphalia
(1648)." Major developments of the Middle Ages are given fair treat-
ment—there being, for example, maps depicting missions advance,
Moslem expansion, the Crusades, political and commercial aspects of
the Middle Ages, the decline of the Byzantine Empire, Italy at the
time of Gregory I and at the time of Innocent III (as well as Renais-
sance Italy and Rome in the Middle Ages and the Renaissance), and
even maps for "The Rise of the Schoolmen" and for "Viking Raids and
Expansion." The dozen or more Reformation maps clearly depict
various Reformation lands and developments. The use of several
colors, shadings, and other distinguishing marks or symbols are most
helpful in keeping clear the variety of items that usually appear on
any given map. Occasionally (but not usually) a map may seem to be
somewhat cluttered or unclear because of too much detail, as, for
example, "Europe and the Crusades" (p. 29), "Medieval Commerce and
Industry" (p. 32), and "The Age of Renaissance and Discovery" (p. 41).
In these cases, might not two maps in each instance have served better ?
Usually, however, excessive detail has been avoided on any given
map. In the words of the author, this work "aims simply to provide
the student with relatively inexpensive working maps for use in
conjunction with standard history texts. . . geographic details are not
repeated on each succeeding plate; it is assumed that one can always
refer back to the first one in the series." The author goes on to say
that "only those elements which are thought essential are on each
plate, i.e., not every town or even every major city may appear. This
practice has the additional advantage of focusing the attention of the
reader on essentials" (p. 5). The reviewer would concur with the
author's judgment in this, although he would point out that if the
page size of the atlas had been somewhat larger (it is n" x S 1/^"),
perhaps a small amount of further useful detail could have been in-
corporated on some of the maps (and in any case the appearance of a
number of maps which seem somewhat crowded would have been
helped). For the sake of maintaining the reasonable price of $ 7.50,
however, such a desideratum can easily be foregone.
204 SEMINARY STUDIES
Brief discussions accompany the various maps. These are helpful for
a very general orientation (and that is, of course, all for which they
are intended). A few typographical errors occur, as for example the
date "1520" given on p. 42 for Luther's venturing west to Worms
(but the correct date of 1521 is supplied on the accompanying map
on p. 43), and the mention on p. 58 of Plate 28 as referring to Britain
when it is actually Plate 27 that shows Britain. On Plate 25 (p. 49) the
boundary between Schwyz and Uri has been omitted, and on Plate 19
(p. 39) it might have been well to indicate the city of Guns inasmuch
as it is mentioned in the accompanying text on p. 38.
The author recognizes the lack of attention to Christianity outside
western Europe: "When speaking of possible omissions one must
certainly acknowledge that this volume is at least as myopic as its
predecessors in its almost exclusive concentration on the western
church. The story of certain eastern groups has been ignored as if the
only movements of significance occurred between the Mediterranean
and the Arctic Circle. Hopefully another edition may one day correct
this and picture for example the Monophysites of Egypt, Nubia,
Ethiopia, and Syria who were contemporaries of both Gregory I and
Charles the Great. Perhaps we might then also look at the vast expanse
of land covered by Nestorian missionaries, extending from the Caspian
Sea to India, Ceylon, and even China by the seventh century. The
great story of the Russian Church is certainly not adequately portrayed
by simply noting the lines of mission expansion to the area, as we have
done. Here also a selection has been made, hopefully to be amended
and supplemented later." This reviewer would hope, too, that another,
enlarged edition of this atlas may appear. In the meantime, the present
contribution is a significant one and provides a most useful tool indeed
for the student of medieval and Reformation church history.
Good indexes to the maps and to the text have been included. And
there is an interesting bonus: On the various pages of text there
appear some 30 small photographic reproductions of significant
woodcuts, drawings, portraits, etc., from the periods covered.
Andrews University KENNETH A. STRAND
Avi-Yonah, Michael, The Holy Land From the Persian to the Arab
Conquests (536B.C. to A.D. 640): A Historical Geography. Grand
Rapids, Mich.: Baker Book House, 1966. 231 pp., 24 maps. $5.95.
This book is written by the foremost expert in the field of the geog-
raphy of Palestine in Hellenistic and Roman times. The author was
first connected for years with the Department of Antiquities of Pales-
tine, and later with the Hebrew University, where he still serves as
Professor of Archaeology. Some 30 years ago he published his first
major work, a "Map of Roman Palestine" which appeared with an
accompanying text in the QDAP, V (1935), 139-193. This work, con-
sisting of map and text, was later published in a revised and expanded
BOOK REVIEWS 205
form, in Hebrew, which has gone through three editions (1949, 1951,
1962). The present work under review presents an English translation
which has again been revised and brought up to date by its author.
It contains 24 sketch maps in line drawings, but lacks the large map
(i 1330,ooo) which accompanied the Hebrew editions.
The work, well documented in 1442 footnotes, is divided into three
parts of very unequal length. Part One (pp. 11-125) presents in ten
chapters the fluctuating boundaries and geographical adjustments
made from the time of the Persians through the Hellenistic and Roman
periods up to the end of the Byzantine rule over the country. Part Two
(pp. 127-180) consists of only one chapter and discusses the city
territories, mainly in Roman times. Part Three (pp. 181-222) contains
three chapters, one on the Roman road system, another one on the
economy of the country based on its geographical conditions, and a
third on the people who lived in the country in the periods under
discussion, and on the size of its population. Seven pages of indices of
geographical names, of persons and peoples, and of subject matter
conclude this extremely valuable book.
It is also an excellent reference work. Some chapters, especially that
of Part Two, make heavy reading but the historical chapters of Part
One, and especially those of Part Three, are most interesting and
instructive. Needless to say, a work which is the ripe fruit of decades
of study by an expert in ancient geography contains hardly anything
worth criticizing. Therefore, the following remarks merely deal with
matters of interpretation in which this reviewer does not find himself
in agreement with the author.
For example, the author questions whether the cities of Lod, Hadid
and Ono, lying in the coastal plain, were part of the Province of Judaea
during the Persian period (pp. 17, 18). He points out that they are
mentioned in the list of the Jews returning from the Babylonian
captivity (Ezr 2:33; Neh 7:37), but not in the lists of the builders of
Nehemiah's wall. He therefore thinks that the three places were simply
Jewish villages outside of the Province of Judaea. However, it should
be remembered that these three places do occur in the list of Jewish
settlements presented in Neh 11:34, 35. together with Zeboim and
Neballat. While the location of Zeboim is uncertain, although it
probably was near Lod, Neballat, now Beit Nabala, lay four miles
northeast of Lod. This indicates that in Nehemiah's time, the number
of Jewish villages in that far-off area of the province had increased
from three to five. That these villages were not represented by work-
men in Nehemiah's building program, may have been due to their ex-
posed location bordering on the territory of hostile Samaria. Further-
more, Avi-Yonah thinks that the choice of the plain of Ono by San-
ballat as a place of meeting with Nehemiah (Neh 612) shows that it was
outside of Judaea. Again, one can interpret this suggestion in a different
way, for it is quite possible that part of the plain of Ono lay outside
the territory of Judaea, or even that Sanballat was willing to meet on
Judaean territory, though in a place lying close to his homeland, in
2O6 SEMINARY STUDIES
order to make a meeting with Nehemiah somewhat more palatable

than if it would have had to take place on Samaritan territory. That
Lod and two neighboring places were taken from Samaria and turned
over to Judaea by Demetrius II of Syria in the Maccabean period
(i Mace 10:30; 11:34; Josephus, Ant. xiii. 4.9) is no proof that it had
already been part of Samaria in the Persian period, as Avi-Yonah
assumes (p. 24.) Since we know so little of the history of Judaea from
the end of the 5th to the 3rd cent. B.C., it is impossible to say at what
time these places in the coastal area had changed hands and had be-
come part of Samaria. When all is said, it seems to this reviewer that
the evidence is not strong enough to question the records of Ezra and
Nehemiah which make Lod, Hadid and Ono part of the Province of
Judaea.
Avi-Yonah also wants to exclude some southern cities, such as
Hebron, En-rimmon, Lachish, etc. (mentioned in Ezr and Neh), from
the territory of the Province of Judaea (pp. 14, 15, 52), mainly because
their inclusion would have made the province stronger than it seems to
have been according to the available historical sources. Pointing to
the small size of Judaea in the later period, he says that there is "no
known historical event which would justify such a drastic reduction
of the area of Judah." However, this reviewer sees in the migration of
the Edomites-Idumaeans into southern Judaea in the 3rd cent. B.C.
the historical event responsible for the loss of that territory to Judaea.
It is quite possible that the Idumaeans, when pushed out of their
homeland by the Nabataeans, did not move into a geographical
vacuum, but pushed the inhabitants of southern Judaea toward the
north and took over their territory.
On pp. 24, 25, Avi-Yonah suggests that Sichem/Shechem was "al-
most certainly" a district capital during the Persian domination of the
country. The recent excavations of Shechem by the Drew-McCormick
Archaeological Expedition have clearly shown that Shechem had an
extremely small population during the Persian period, and could
hardly have been important enough to serve as a district capital.
Its repopulation did not take place until after the expulsion of the
citizens of Samaria by Alexander the Great (see G. E. Wright, Shechem
[New York, 1965], pp. 170-180).
For the Eshmunezer inscription from Sidon Avi-Yonah favors a date
in the Ptolemaic period, giving as his chief reason the fact that "the
title 'Lord of the Kings' appears many times in Semitic epigraphy,
and always, in connection with the Ptolemies" (p. 38). The author
fails to mention that this occurs in Aramaic on the Saqqara Papyrus
(mr* mlkn) already in the early 6th century B.C., where it refers to the
Egyptian king. It is therefore still possible to date Eshmunezer in the
Persian period as many scholars have done.
The author considers the statement of Jn 12:21 in error according
to which Bethsaida belonged to Galilee (p. 138). This question has
frequently been discussed, and many scholars have defended the
accuracy of John. One reference may suffice. J. H. Bernhard says in his
BOOK REVIEWS 207
discussion of Jn 12:21 in the Intern. Crit. Comm.: "There is abundance

of evidence that the northeastern side of the lake, where Bethsaida is
situated, was reckoned as in the province of Galilee by the year A.D. 80."
That the treatment of the various sites is not exhaustive is demon-
strated by a comparison of the article on the history of Heshbon-
Esbus in this number of the A USS and Avi-Yonah's discussion of
that city, but it is equally obvious from a study of the pertinent
material that no important source material has been overlooked
by Avi-Yonah. He has certainly put all those in his debt who are
interested in the ancient history and geography of the Holy Land by
giving them such a fine study. This reviewer belongs to those who
have learned from this book, even with regard to subjects where he
tends to disagree with the author.
Andrews University SIEGFRIED H. HORN
Barclay, William, The First Three Gospels. Philadelphia: Westminster

Press, 1966. 317 pp. $2.65.
William Barclay in his usual lucid style has contributed another
useful book to the field of NT studies. The book had its origin as
articles in the British Weekly. These have been considerably expanded
in this volume. It is intended as a comprehensive introduction (in the
technical sense) to the Synoptic Gospels, even discussing at length
such matters as the priority of Mt and the calendrical theory of Mk.
It is in the first chapter that Barclay's basic thesis for the study of
the Gospels is put forth. In discussing the problem of faith and history,
he emphasizes the necessity of "happenedness" as a basis for faith.
"The facts will not in themselves beget faith, but unless the facts are
there faith cannot even arise" (p. 41). Throughout this first chapter
and throughout the book the teacher in Barclay stands out. He uses
excellent illustrations and adds interesting tidbits of information
wherever possible which are usually omitted in serious scholarly
works. More scholars can use Barclay's method with profit.
In the second chapter he discusses form criticism at length with
fairness and sympathy, so much so that it is difficult at times to know
whether he is describing what the form critics are saying or what
he himself really feels. However, in the following chapter he assesses
more systematically what he accepts of form criticism and where he
would draw the line. He says: "It is our conclusion that the Form
Critics have done an immeasurable service in enabling us to under-
stand the formation, the genesis and the aim of the gospels, but that
their one mistake is their failure to see that the gospel writers sought
to awaken faith by showing Jesus as he was" (p. 115). While we could
not have expected a full-scale criticism of form criticism, this seems to
be much too cavalier a treatment of it. It would have been better if he
had taken a few significant pericopes and treated them in detail to
illustrate his conclusions. The students for whom he is writing would
have appreciated this much more than mere positive affirmations.

The second part of the book beginning with ch. 4 deals with the
literary relationships among the Synoptics. Barclay follows Streeter's
analysis with the priority of Mk, Q as the second source, and M and L
as material peculiar to Mt and Lk respectively. It is understandable
that the problem of Proto-Lk is fully discussed in connection with
the special introduction of this Gospel, but some mention of this
could have been made in the section dealing with literary relationships.
It is much more difficult to see why the question of the priority of
Mt is discussed in the special introduction. Characteristically, Barclay
gives a lengthy description of this view (17 pages), but only a few lines
in its evaluation with no specific criticisms.
The third part of the book is a special introduction to the three
Gospels. While there is very little new, the student will be fascinated
by the compilation of the traditions concerning each evangelist.
Here is Barclay's forte—his ability to bring together from various
sources and writers just the right material arranged in a way to make
the discussion both interesting and illuminating. His discussion of the
various reasons given for Mk's being called kolobodaktulos illustrates
this point. The temptation here, however, is to bring in items which
are more interesting than substantial. In all three special introductions,
he deals effectively with the characteristics of the respective Gospels.
It is surprising that Stendahl's School of St. Matthew is not even
mentioned nor listed in the bibliography. The book by Bornkamm,
Earth, and Held is mentioned in the bibliography but not in the text,
while Marxsen and Robinson are not mentioned in either place. These
are unfortunate omissions, and we hope that any future revision
will include these writers in the discussion.
In spite of some of the weaknesses noted above, Barclay's book
will serve a very useful purpose, especially for the student who finds
introductory studies somewhat less than exciting. Most teachers
know how difficult it is to arouse interest on the part of the general
Seminary student in the technical matters of special introduction.
One guesses it would be a delight to study at the feet of Barclay.
Andrews University SAKAE KUBO
Barth, Christoph F., Introduction to the Psalms. Translated by R. A.

Wilson. New York: Charles Scribner's Sons, 1966. 87 pp. $2.95.
This study of the Psalms is a translation of the enlarged German ver-
sion, published under the title Einfiihrung in die Psalmen (Neukirchen,
1961), of Earth's introductory preface to the new translation of the
Psalms into the Indonesian language which was produced by the
author and P. S. Naipospos over a period of six years.
In 22 chapters Barth covers a much wider field of problems than the
usual questions of scholarly "Introduction," though these questions
are dealt with in succinct form in the opening chapters. The author then
BOOK REVIEWS 20g
gives a judicious account of the application of form criticism to the

Psalms, fully acknowledging Herman Gunkel's tremendous contri-
bution to this method of research, but at the same time emphasizing
the importance of looking at each Ps independently and not forcing
it arbitrarily into a Gattung (formal category). At this point Barth is
influenced by the penetrating form-critical study of Claus Westermann
(The Praise of God in the Psalms, translated by Keith R. Crim [Rich-
mond, 1965]). There is an important but all too short section dealing
with the cultic use of the Psalms in Israelite acts of worship. Barth
suggests that just as there was a measure of exaggeration in the attri-
bution of certain Psalms to the supposed "Enthronement Festival of
Yahweh" (championed by the "Uppsala School," especially Sigmund
Mowinckel, The Psalms in Israel's Worship, translated by D. R. Ap-
Thomas, 2 vols. [Nashville, 1962]), so the "Covenant Renewal Festival"
(advocated by Arthur Weiser, The Psalms: A Commentary, translated
by Herbert Hartwell [Philadelphia, 1962], and Gerhard von Rad,
TheProblem of the Hexateuch and Other Essays [New York, 1966]) may
likewise come to be recognized as overpressed. It appears that Barth
is here essentially in agreement with the view expressed more recently
by the German scholar Hans-Joachim Kraus, who warns that a "deci-
sive cultic principle \massgebendes Kultprinzip]" (Psalmen [3d ed.;
Neukirchen, 1965], I, XXXIX) as a unifying factor for the interpreta-
tion of the Psalter will result only in one-sidedness and distortion. It is
further argued that the "Royal Psalms" are closely connected with the
Election theme, and that there is a close connection between king,
individual Israelite, and community through the working of the
principles of corporate personality and democratization.
The relationship of Israelite psalmody to extra-Biblical psalmody is
recognized, but stress is laid upon the uniqueness of the Biblical
psalms. A valuable analysis is given of their special characteristics,
particular attention being drawn to the "freedom from any wheedling
or magical attempt to gain the grace of heaven" (p. 32) and the quality
of humility in its peculiar relationship to the psalmist's frequent pro-
clamation of his righteousness, a righteousness which is not claimed
by himself but attributed to God. A theologically significant inter-
pretation is given to the "wicked enemies" mentioned so frequently
in the Psalms. According to Barth these enemies are to be viewed as
"real human beings" (p. 45) as against the modern interpretation of
Scandinavian scholars who understand them as mythical powers of
death. "The Psalmists are dealing with men whose total godlessness
they have only realized on the basis of the judgment that has come
about in the cult" (p. 47). Their prayer, then, is that there is a visible
execution of the cultic judgment of God's righteous will. Thus we are
not dealing with outbursts of personal revenge against the wicked
enemies, but with liturgico-cultic prayers and formulas directed
primarily against the enemies of God and only secondarily against
particular adversaries. Barth suggests that what is said about the
wicked is related to the influence of the ancient formulas of cursing
2IO SEMINARY STUDIES
as in Dt 27-28. The treatment of the theme of death as opposed to life

sums up what Barth has said in his earlier important discussion on this
topic in Die Errettung vom Tode in den individuellen Klage- und Dank-
liedern des Alien Testaments (Zurich, 1947).
The discussion of the place of David in the Psalter purports that the
superscriptions of the Psalms which present David as the author with
biographical details "cannot have been written before the third
century B.C." (p. 63). This particular point may need some drastic
revisions in view of the manuscript finds of the Psalms from Caves
4 and 11 of Qumran, one of which is a fragmentary copy (4QPsa) from
the second century B.C. of a considerably earlier canonical Psalter
containing superscriptions referring to David (cf. F. M. Cross, Jr., The
Ancient Library of Qumran [Garden City, N.Y., 1961], p. 165, and
J. A. Sanders, The Psalms Scroll of Qumran Cave n [Oxford, 1965],
and his The Dead Sea Psalms Scroll [Ithaca, N.Y., 1967], pp. 13, 157,
158).
As a whole this book is a splendid short introduction for nonspecial-
ists, but also the advanced student can learn from it. From a liberal
point of view, which needs to be constantly kept in mind, it covers the
more difficult problems of Psalm research.
Andrews University GERHARD F. HASEL
Harvey, Van A., The Historian and the Believer. New York: Macmillan,
1966. xv + 301 pp. $6.95.
The problem to which this book addresses itself is one which may be
posed very sharply. It concerns the contrast between the probabilities
of historical judgment and the certainty claimed for faith by one who
is a believer. How may the certainty of faith rest upon the probabilities,
that is, the relative certainties of the historian ? "Can one and the same
man hold the same judgment tentatively as an historian but believe
it passionately as a Christian?" (p. 18). The historian who claims to
know, not simply believe, must give reasons for his claim. The develop-
ment of modern historiography is that of the emergence of the his-
torian's autonomy. He does not simply record, edit and harmonize
past reports. Rather he assesses the deposits of the past, and so, in a
sense, creates fact by this process of assessment, which is, of course,
performed in the light of articulate principles. These must not be
stereotyped, for since history is a "field-encompassing field," that is,
since is takes within it all spheres of human experience, the nature of
and procedures for the assessment must be appropriate to the partic-
ular area of discussion. Sound historical judgment will be based on
appropriate assessment. Here the author connects with Toulmin and
his examination of the variety of kinds of arguments occurring in
practical discourse.
Harvey proceeds by adopting the standpoint of F. H. Bradley that
"the warrants and backings for historical judgments lie grounded in
BOOK REVIEWS 211
present knowledge" (p. 71). However, he refuses Bradley's identifi-

cation of present knowledge with scientific knowledge, for since history
is a field-encompassing field, its methodology may not be dictated by
that of any one field. Thus the differing status of different conclusions
is to be recognized. Some will be probable, with various degrees of
probability. Others will be practically certain. "In history, we need
only the level of certainty the context requires" (p. 93). A stance which
Harvey adopts on the basis of "present knowledge" is that of skepti-
cism toward miracles, miracles of any shape. For indeed Harvey lumps
together many different kinds of miracle (e.g., the raining of blood
from the sky, the singing of the Te Deum by a beheaded martyr, the
stories of Jonah and of Joshua's sun, the resurrection of Jesus Christ
[cf. also p. 223]) and adopts the attitude that for certain reasons
(cf. p. 88) skepticism toward any alleged miracle is justified. When one
asks how a particular historical judgment is validated, one receives
the following answer: the historian decides that his hypothesis is
correct "in seeing how far other facts . . . corroborate such an inter-
pretation" (p. 92). It is difficult to see how the historian can see
without some intuition (the addition of the adjective "mystical"
[p. 96] is confusing). It is also appropriate to ask what constitutes the
"seeing how far," that is, how is it that the historian measures the
relation between his "how far" and the fact he has established as the
basis of this insight ? This would seem to compromise his emphatically
stated distinction between how one comes to know, and how one
comes to justify what is known.
The conclusion of the first part of the book is that the historian
ought to presuppose present knowledge. It is this that Harvey means
by his cumbersome phrase "the morality of historical knowledge."
The second section of the book is an examination of historical move-
ments in theology in the light of this criterion. As each is examined,
its weaknesses are high-lighted; and in this way the ground is pre-
pared for the statement of the author's own position in the final
chapter. The weakness of "traditional belief" (chapter IV) is that it
makes sound historical judgment impossible (p. 119). The weakness
of the dialectical theology (Tillich is included along with Bultmann
and Barth) is that in leading to the conclusion that faith has no essential
relationship to a past historical fact (p. 131), the representative
writers do not even address themselves to the fact of the historian's
autonomy. If the truth of history is opposed to the truth of faith and
the results of historical inquiry are of no concern to faith, "it is im-
possible for faith to clarify its own object" (p. 158). The weakness
of the "New Quest for the historical Jesus" is not that it violates the
morality of historical knowledge, but that it universalizes a particular
understanding of historical scholarship (p. 186), and does not allow a
diversity which should be as varied as are the questions which men ask.
(It may be noted that Harvey commends Ebeling for not postulating
supernatural causes or absolutely unique events and for affirming that
the historian employs the same method for dealing with all past
phenomena.) Moreover, the warrant for the claims of the New Quest is
unsatisfactory. Since it appeals to the faith, namely the self-under-
standing, of Jesus it is laying the case on very tenuous grounds, and
indeed is driven to require some of the data which (against the Old
Quest) it is asserted that it is impossible to get. For since thought and
self-understanding occur in a context, to reconstruct such self-under-
standing requires a consideration of "chronology" (p. 189). Moreover
(and this is the real fault), the New Quest assumes the uniqueness of
Jesus' selfhood, and this idea of "uniqueness" (miracle being one exam-
ple of it) Harvey does not allow. He writes "as an a priori assumption
it can hardly serve the purposes of critical history."
The error of the New Quest is that it solicits heavy assent to a ten-
uous historical judgment, namely, that concerning the selfhood of
Jesus.
The further position now taken on by Harvey is what is called
(awkwardly) Hard Perspectivism. The issue is whether a different
perspective on the "facts" from one which rules out miracles is an
appropriate one. Against the fact-interpretation identification of the
Hard Perspectivist (Alan Richardson is the chief representative),
Harvey insists on a distinction of fact from interpretation. Richardson's
argument that the perspective which enables us to "see "most of the
facts is the most adequate offends Harvey and leads him to a discussion
of "presuppositions" (see below). But what then does "fact" mean ?
Is it to be taken in the idealist sense ? Are we to assume that having
made the distinction, a fact can have ideally not more than one, i.e.,
the correct, interpretation ? Does the objectivity ideal here reappear
in a different form ?
The question. Does Christian faith require specific historical asser-
tions which "in the nature of the case, aredubiousornotfullyjustified" ?
(p. 249) sets the issue squarely. Harvey has already refused certain
answers: (i) whatever the historian does about the supernatural or
miracles, faith needs them and will assert them; (2) faith is independent
of the results of historical research; (3) the self-understanding of Jesus
is the source of both historical knowledge, and the kerygma and faith;
(4) the fact of faith and the interpretation derived from faith and
expressing faith are identical. He suggests a modified "blik" theory of
faith. The believer and the unbeliever differ not in the "fact" which
they interpret but in the significance they see in it. Both interpretations
presuppose "that there is some 'given' to be interpreted" (p. 252), some
"paradigmatic event," some archetypes cast up by history. Different
religions are struck differently by different models of interpretation.
The "blik" is about the given: so one may not, on the basis of charac-
terizing faith as a perspective, say that it has no referent, that is that
it is noncognitive. However, the "event," the "given," the "fact" is of
little significance. What is important is the perspective taken of it.
This becomes obvious from the description of the crucifixion (which
is somewhere near the heart of Christianity) and of the resurrection,
where, dependent upon Ebeling, Harvey asserts: "the so-called
BOOK REVIEWS 213
appearances can. be interpreted only as the concomitant phenomena

of the faith-awakening encounter with Jesus" (p. 274). Belief in miracle
is not required. Confidence in Jesus' message is. This is a historically
(i.e., rationally) defensible position. Indeed Harvey suggests that the
perspectival image derived from the Biblical narratives may be com-
pared with the Biblical Christ, which latter is the memory image of
Jesus distorted by theological interpretation by the NT writers
(pp. 267, 268). But faith does not depend upon such a reconstruction
(hence, the performance would be an academic exercise), indeed faith
is independent of historical beliefs. "No remote historical event can . . .
as such, be the basis for a religious confidence about the present"
(p. 282). So what of Jesus and his life and death ? These are important
as parabolic clues to an image, which image helps in understanding
reality known on other grounds ("in all events"). The autonomy of
the historian's judgment is won at the price of abandoning the exclu-
siveness of Christianity.
The book is unfortunately vague in some important places, and in
arguing towards his conclusion, the author leaves the impression that
the destination is (at times) more important than the route. For
example, in the fourth chapter, in his polemic against "traditional
belief," he admits that this term (which he nowhere defines or ex-
pounds) is far too sweeping but lets it stand nevertheless. The issue
is purportedly over the soundness of historical judgment and con-
clusions. It turns out to be one of presuppositions. Harvey's premise
is that the genuinely critical historian works in the case of the Gospels
with skeptical presuppositions concerning miracles, since these are
called for by scientific history and are also appropriate to the subject
matter. This skepticism is given an explicit formulation. Resurrection
is "initially improbable." To assert the opposite is to lack "a certain
quality of mind" which makes for sound historical judgment. Harvey's
method, however, parallels that which he criticizes. He writes,
"Logical possibilities . . . are converted into practical possibilities"
(p. 122). In the case of "traditional belief" the logical possibility is
"miracles are not impossible." In his own case the logical possibility is
"miracles are impossible." Since the dynamic of argument is parallel in
both cases, we ask for that which leads to the better judgment of the
skeptical historian, and receive the answer that it is a certain "intan-
gible quality" (pp. 119, 120) present to the one and absent to the other!
We remain in the realm of counter-assertion! "Traditional belief" is
not sufficiently illustrated by specific examples to enable the reader
to see whether the author's assessment of its method is in fact fair
and cogent. He shows no concern to set the presuppositions over
against one another and examine them on their merits. The initial
improbability that underlies the whole argument here in the chapter
(and the entire book) is assumed. It is never examined, indeed it is
never explained.
Harvey's proclivity to over-generalization may be shown at other
points to vitiate his argument. In arguing against Alan Richardson's
position, which he (unhappily) calls "hard perspectivism," he criticizes

those who would drop the fact-interpretation distinction, since "there is
no one true significance of an event" (p. 221). What, never ? Surely some
events must be exempted from this generalization. To say that evalu-
ation of significance cannot be final, is not the same as to say that
there cannot be one true significance of an event. At least the language
that speaks of the significance of an event is not vacuous. We sense an
oversimplification of the problems involved in the argument against the
fact-interpretation identification. We suggest that there are three
rather than two alternatives to be considered: (i) fact and interpretation
are quite distinct, (2) fact and interpretation are identifiable, (3) no gen-
eral rule is to be made a priori. If one examines the data without loading
the case, it may be found that an interpretation is the primary fact in
certain cases, and, in others, interpretation has to do with a more
primary fact than itself. What the status of the interpretation is will
itself be a matter of interpretation. Thus an interpretation may assess
a fact as problematical. It is an assertion of rather far-reaching
consequences to say that an event cannot be interpreted meaning-
fully (p. 215). The fact that in many if not most cases of historical
judgment there are plausible alternatives, does not mean that in some
cases there may not be one correct one, nor that even among the
plurality (in a given instance) one is not much more probable than
others.
Harvey takes issue concerning the use made of the notion of pre-
supposition by the Christian apologist. His allegation is that the
specific usage conflicts with the general presuppositions of the critical
historian. To put the matter in this way beclouds the issue. For in
pressing behind the "very concrete beliefs" (p. 224) to the assumptions
they illustrate, one may obviously come up with propositions of wider
generality; that is, one may generalize from the concrete beliefs
about a particular set of events. The issue is fogged by this confusing
contrast between general and particular. The real point concerns the
nature of the assumptions. The basic issue is whether the presupposition
is to take the form, unique events happen, or, unique events do not
happen. It is difficult to understand how a fair-minded historian would
on principle exclude the unique. If history is a "field-encompassing
field," as Harvey claims it is, should not the open-minded historian
consider the possibility that there might be one case that was unique ?
He would, if such were found, have to modify his view of historical
warrants. How would one know unless one had experienced it, except
by taking the witnesses to the unique as trustworthy ? A conflict of
presuppositions is not settled by appeal to "facts" (in Harvey's sense).
Our point is that in arguing for a skeptical presupposition Harvey
has engaged in much loose talk. We give one final example. The
resurrection of Jesus is identified with faith-interpretation (it would
be a fair question to ask whether different interpretations of the
resurrection could appeal to an agreed upon "fact"), with a right
understanding of Jesus. The "so-called appearances can be inter-
BOOK REVIEWS 215
preted only as 'concomitant phenomena . . .' " of faith. It is not the

case that this is the only interpretation possible. Harvey means that
this is the only adequate interpretation. The use of the term "concomi-
tant" is thus not helpful, for it tells us nothing. The resurrection is
indeed dispensable for Harvey since he cannot allow miracle, and
since he does not have to refer to Jesus' person for the faith perspec-
tive (p. 274).
One wonders how it is possible to give so much away in acknowl-
edging the "scientific" spirit of critical history.
The following misprints were noted: sigilography for sigillography
(p. 56), expecially for especially (p. 113), bibilical for biblical (p. 151),
regin for reign (p. 272).
Andrews University EDWARD W. H. VICK
Ladd, George Eldon, The New Testament and Criticism. Grand Rapids,
Mich.: William B. Eerdmans Publishing Company, 1967. 222 pp.
#3-95-
The purpose of the author is to demonstrate by means of clear-cut
illustrations the fact that the various critical methodologies, i.e.,
textual, linguistic, literary, form, historical and comparative-religion,
are not inherently destructive of conservative faith. In fact, they are
necessary for a sound conservative understanding of Scripture. Some
conservatives will question this thesis, for they will feel that their
rigid authoritative regard for the Bible will be affected by accepting
any of the critical methodologies mentioned above. Nevertheless, Ladd
would insist that if faith is affected by these methods per se, such faith
needs to be purged since "an adequate study of the Bible demands a
historical-theological methodology" (p. 14).
Each chapter is profusely illustrated to show how the method can be
applied in a conservative context. The most conservative reader, it
seems to me, would have to concede the author's point. These methods
are absolutely necessary in order to study the Bible intelligently. Too
often any type of criticism concerning the Bible is considered from a
pejorative point of view. But criticism in itself is a neutral term and an
inescapable activity in studying the Bible. Ladd defines it thus:
"Criticism means making intelligent judgments about historical,
literary, textual, and philological questions which one must face in
dealing with the Bible, in the light of all the available evidence, when
one recognizes that the Word of God has come to men through the
words of men in given historical situations" (p. 37).
While the reviewer agrees with Ladd's basic conclusions and conser-
vative tendencies, he feels a certain uneasiness resulting from the
author's approach and attitude. Why does Ladd, especially in chapters
6-8, set in opposition to his conservative use of these methods the usage
of the radical critics without making allowance for other conservative
views which may deviate from his ? By attacking the results of these
2l6 SEMINARY STUDIES
radical critics, he, in effect, is attacking all those who do not agree
with his particular conservative positions. There are conservative
scholars who would accept more of the results of these methodologies
than he, without sacrificing a "high view" of Scripture.
His use of the critical methods will seem to be quite arbitrary even
to some conservatives. He chooses where he will use criticism and
where he will not. On p. 182, 2 Mace is cited and the miraculous event
recorded there is considered as the "product of devout imagination,
not sober history," but Ladd seems to feel that the exercise of critical
judgment which is used to arrive at the above conclusion cannot be
applied in the same way to the Bible. Many conservatives with a "high
view" of Scripture would disagree with him. Again if a book is anony-
mous, Ladd is quite free to use all of his critical judgment in deter-
mining the author, but if a book claims to be written by someone, no
critical judgment can be used. This claim must be accepted (pp. 116,
128). This will seem too arbitrary to some. Ladd's use of criticism seems
too rigidly bound by presuppositions which restrict his integrity in
its use.
One especially disturbing stylistic peculiarity is Ladd's use of the
expression "in terms of." This is predominantly so in ch. 8. On the
first page alone, it is used four times.
The author himself forecast that his book would meet with varying
reactions from the theological right and left. Some will feel he has
yielded too much ground, while others will feel he has not gone far
enough. Liberals will feel that he seems to be fighting battles long
since won and thus that he is "piddling with trivia." But they must be
tolerant, for only those like Ladd can understand that to many con-
servatives this problem is not trivial. Besides, he is not addressing
liberals in this book. A good group of conservatives who have looked
at the inescapable phenomena of literary and historical criticism will
in large part applaud the efforts of Ladd.
The criticisms offered above in no way invalidate the value of the
book for its intended readers. It will fill a real need among conser-
vative students for a handy volume discussing the relationship of
conservative scholarship to these critical methodologies. Ladd's
basically positive attitude to these methodologies and his judicious
approach throughout will enhance its value.
Andrews University SAKAE KUBO
Laeuchli, Samuel, The Serpent and the Dove: Five Essays on Early
Christianity. Nashville, Tenn.: Abingdon Press, 1966. 256 pp.
#5-95-
The Serpent and the Dove is in a sense a continuation of the author's
Language of Faith. This is so although its form is that of a series of
essays rather than a monograph and although these essays "represent
at many points either a qualification or even a break with positions held
BOOK REVIEWS 217
in the Language of Faith" (p. 16). The time period covered is from the
death of Caracalla (A.D. 217) to the death of Constantine (A.D. 337)—
a period which "gives us the decisive transition from pre-Nicene
Christianity to the change which came about in the battle of the
Milvian Bridge and its subsequent decades, containing the evolution
from the theological climate of Origen and Tertullian to that of
Athanasius, Donatus, and Antony" (p. 13).
As the title implies, this book deals with forces of good (dove) and
forces of evil (serpent) which were so intertwined in the history of the
early Christian church. The author has stated: "The form of this book
was born from a desire to phrase the tentative and fragmentary
character of both history and its interpretation. Partly through being
involved in interdisciplinary debates, even debates with nontheological
and nonhistorical interpretations, partly through reading contra-
dictory yet pertinent studies on one and the same issue, I have come
to appreciate, and I have attempted to express, the mysterious dialectic
of events, that baffling identity, or at least proximity, of Christ and
Anti-Christ in the history of the church. Time and again I have been
fascinated by that intertwinement of charisma and death, of theology
and bigotry. The patristic church produced its basilicas and it pro-
duced Theodosius' witch-hunt. These two facts can be distinguished
only partially; at times we can separate them, at times we cannot"
(pp. 13, 14).
And so the author leads us through various facets of a tortuous and
confusing stream of history, where the forces of good and of evil at
times stand in opposition, at times seem to interchange, and at times
blend—both inside the church and outside. His opening essay "Christ
and Anti-Christ" (pp. 19-49) fittingly treats the matter of "peace"
and "persecution" for the church. It is pointed out that peace had
both positive and negative aspects. For example, the "peace under the
soldier-emperors enabled the creation of Origen's magnificent opus—
and it prepared the congregations of Carthage and Alexandria for
treason. The victory under Constantine gave Christian history the
superb basilica as a Christian sanctuary—and it brought about the
faithless mob of Christian Rome" (p. 28). Moreover, the "peace before
Decius and the peace after Constantine represent two different
possibilities of a modus vivendi between Christian faith and the world"
(p. 28). There is also an excellent discussion of the church's external
peace and internal peace (pp. 31-33).
The persecutions of the early church, Laeuchli sees as "a fight
between two claims of salvation that could not endure coexistence"
(p. 34). But his suggestion that persecution "was an expression of
despair" on the part of Rome and that "the emperor cult had no
religious significance" (p. 38) may be questioned. Was Roman religion
as dead as is often assumed ? (See now, e.g., Herold Weiss, "The
Pagani Among the Contemporaries of the First Christians," JBL,
LXXXVI [1967], 42-52.) And is it accurate to claim lack of religious
significance on the part of the Roman imperial cult by asking, "Indeed,
2l8 SEMINARY STUDIES
did anyone ever address a prayer to the soul of Titus whose apotheosis is
depicted in the vault of his triumphal arch ?" (p. 38) ? Moreover, does
any help come from the further comment that "Pliny was a priest of
the 'deified Titus' (C.I.L. V. 5667)—which he does not mention once
in his letters" and that "he [Pliny] prayed for the living emperor
(Ep. 10.13-14), but he never prayed in the name of a dead augustus"
(p. 38, ft. 41) ? Is not the difficulty in all this simply the fact that
Laeuchli here fails to make a necessary distinction between the eastern
mentality which was generally ready to pay divine honors to a living
emperor and the western mentality (especially the Roman itself)
which at first was quite unwilling to do so (and therefore had apo-
theosis and worship of the numen or genius instead) ?
Laeuchli's discussion of the Christian side of persecution — perse-
cution which was at times "a judgment on both sides, the persecuted
and the persecutor" (p. 43)—is indeed stimulating, and the chapter
concludes with an analysis of the drama of "peace—persecution—peace
persecution—peace" (p. 44) in several "disturbing" aspects, including
its opaqueness and its lack of closing scene.
The second essay "The Heresy of Truth" (pp. 50-101) begins with
observations on the Nicene debate and then proceeds to examine "the
relationship between heresy and truth in both pre-Nicene and post-
Nicene theology" (p. 51). In the next essay "The Milvian Bridge"
(pp. 102-150), the author uses Constantine's claim of success as an
instrument of God as a backdrop for dealing with the question of a
Christian interpretation of history. He endeavors "to show in the
course of this chapter certain possibilities for a historical encounter,
in the postpositivistic and postexistentialist age of historical conscious-
ness" (p. 103). After considering three metaphysical possibilities
"which repeatedly recur in patristic thought"—rational naturalism,
dualism, and transcendental monism—and interpreting the life of
Constantine in the light of them, he then analyzes four possible inter-
pretations of Constantine's claim: Christ's presence, Christ's presence
in only qualified manner, Christ's absence, ignoring the question alto-
gether (pp. 103-123). He is now ready to lead us into a challenging study
of hermeneutic. "The three conflicting metaphysical possibilities and
the four conflicting types of interpretation," he says, "have made
it quite clear that the age of Constantine does not provide us with a
consistent answer to the problem of evil. The three concepts and the
four interpretations of God have collapsed because behind them lurk
conflicting interpretations of evil. If history could give us an explana-
tion of evil, it could give us a consistent understanding of God" (p. 123).
Ignoring history is not the solution, however: "Contrary to the
temptation to evade the issue by nonhistorical categories we believe
that it is the dialogue of history itself—the dialogue with the dialectic
event—that does lead us on" (p. 123).
The treatment of methodology is thought-provoking. The categories
of evidence, dimensions of our speech, reenactment, critical evaluation,
etc. (pp. 133'ff), are familiar ground, but the application of such a
BOOK REVIEWS 2IQ
category as creation/fall (pp. 126 ff) may not seem so familiar. In

fact, to some it may appear quite inappropriate in spite of its rather
intriguing aspects.
In this chapter (which seems quite central for the author's theme),
one could heartily endorse the attention given hermeneutical prin-
ciples which lead to sound reconstruction of past events. One would
also certainly wish to recognize the importance of the challenge of
those events to us. Moreover, the author has done a service by placing
squarely before us the "mysterious dialectic of events." However,
may not the "dialogue with the dialectic event" hold within it negative
as well as positive aspects (contain both the "serpent" and the "dove"),
especially if utilized too exclusively as a hermeneutical approach ?
Also, how does this interpretation relate to the attitude toward history
evidenced in the Biblical literature ? Inasmuch as the discussion is not
simply historical, but theological as well, might it not have been
appropriate (even though not necessarily essential) to explore this
question quite fully, regardless of whether the answer would be
positive, negative, or an admixture of both ?
The final two chapters of this book consider the Christian and
church in two aspects: "Communio Peccatorum" (pp. 151-195) deals
with the Christian in his humanity, loyalties to church and empire,
and "the influence of the individual on the development of penance
during this period" (p. 184). "The Broken Altar" (pp. 196-246) treats
the question of where and where not the unity lay in the patristic
church before and after Nicea.
The Serpent and the Dove abounds in informative detail and thought-
provoking interpretations and insights. There is certainly much with
which to agree, and there may be some things with which we would
wish to disagree. It has even occurred to the present reviewer that
should the author produce another book as a continuation of this one,
he might present "either a qualification or even a break" with some
of the positions held in the volume under review. But that is the
genius and value of scholarship. And The Serpent and the Dove is
most definitely a product of scholarship by a genuine scholar. But
it is more than that. It is an eminently readable piece of literature—
one which the present reviewer found hard to lay down once he
had begun to read it. j
Andrews University KENNETH A. STRAND
Larson, Martin A., The Essene Heritage or the Teacher of the Scrolls
and the Christ. New York: Philosophical Library, 1967. xviii +
237 pp. $ 4.95.
Here is another book which tries to prove that Christianity is
nothing but a warmed-up Essene religion. According to Larson the
"Teacher of Righteousness" had been put to death ca. 70 B.C. by the
Jewish authorities. His followers then declared him to have been
God himself, considered his death as an atoning sacrifice for the elect,
and believed that he had risen from the grave and returned to heaven,
and after a short time would send a representative to earth. The
author, furthermore, believes that Jesus had been a full-fledged
member of the Essene order, also that the core of the Christian com-
munity consisted of Essenes who had defected to this community
soon after the crucifixion of Jesus, and that Essenes joined Christianity
in large number after the destruction of Jerusalem (pp. xiv, xv). In
his views the author follows in part A. Dupont- Sommer and John M.
Allegro, in part also writers such as A. Powell Davies.
The author reconstructs an artificial history of Essenism according
to his own interpretation of the scanty historical evidence extant in the
Qumran scrolls and in other ancient records, and then dates all the
extra-Biblical Qumran literature accordingly. It goes without saying
that his dates often disagree with those arrived at by the foremost
scholars in Qumran research. His main arguments for the Essene
origin of the Christ story and of Christian theology is based on The
Testaments of the Twelve Patriarchs (especially that part of it known
as the Testament of Levi), a pseudepigraphical Jewish work which
contains many Christian interpolations. Larson believes that "The
Testaments in their entirety, as known in the Christian Church, were
actually Essene writings" (p. 112, n). He therefore declares the state-
ments in the Testament of Levi referring to Christ, which have always
been recognized as Christian interpolations, to be of Essene origin,
and believes that they refer to the "Teacher of Righteousness." He
thus maintains that he has documentary evidence for the support of
his arguments, referred to above, that Christianity has taken over all
its basic concepts from the Essenes.
The fact that fragments of the Testaments of Levi and of Naphtali
have come to light in Qumran caves is taken by Larson as evidence
that these books in their entirety, as presently known, are of Essene
origin. That only fragments of the Testament of Levi have been publish-
ed which do not contain material that could be disturbing to Christians
today, while other Testament of Levi fragments of Cave 4 remain
unpublished many years after their discovery, has made Larson
suspicious. He believes that the scholars involved in the publication
of the scrolls are reluctant to publish this material since it might
shake the pillars of Christian faith (pp. xvi-xviii). In support of his
suspicion he quotes Allegro, who claims that he is no longer permitted
to see the scrolls, and Larson speaks of the failure of his own efforts to
obtain photographs of the unpublished fragments of the Testament
of Levi from Cave 4.
This suspicion is unfounded, although it must be admitted that many
students of the Dead Sea scrolls and of the Bible share Larson's
frustration that serious studies of the scrolls are still hampered by the
fact that most of the Cave 4 scroll fragments remain inaccessible 16
years after their discovery. Yet there are valid reasons for this delay:
(i) the scholars entrusted with the publication of the scroll material
BOOK REVIEWS 221
have other full-time jobs and do most of their work on the scrolls in
their spare time (to their credit it must be said that they have already
published all scroll material from Caves 1-3 and 7-10, and also one
scroll from Cave n); (2) the nature of the fragments makes their
study, decipherment, identification and interpretation a slow, drawn-
out process; and (3) the publication of each volume takes several
years, even after a manuscript has been submitted to the printer.
That access to the scrolls has been denied to Allegro is probably due
to a breach of faith, which the editor-in-chief of the scroll publications,
Roland de Vaux, has described, and which occurred in connection
with the publication of the text and translation of the copper scrolls
(RB, LXVIII [1961], 146, 147). The allegations of Allegro (Harper's
Magazine, August, 1966, pp. 46-54) and Larson are therefore without
basis. There is no reason to question the honesty of a scholar such as
Frank M. Cross, Jr., who has worked on the scroll material of Cave 4
almost from the time of its discovery as a member of the team en-
trusted with its publication. Being well acquainted with the published
as well as the unpublished Cave 4 scroll fragments of the Testament of
Levi, he still believes with all scholars competent in this subject that
the Testaments are "indeed Judeo-Christian editions, in part reworked,
of older Essene sources" (The Ancient Library of Qumran and Modern
Biblical Studies [1958], p. 118, n. 99).
Since Larson's basic premises are not valid, his far-reaching con-
clusions must be rejected as equally baseless and invalid. Books like
his may satisfy readers who want to justify their rejection of the
originality of Christianity, but they cannot be considered serious
attempts to explain the amount of influence which Essenism had on
Christianity.
The book also contains a great number of historical errors in details.
The following from Chapter II are referred to by way of illustration:
The conquest of Babylon by Cyrus took place in 539 and not in 538 B.C.
(p. 12); Seleucus was murdered by Ptolemy Keraunus, the oldest son
of Ptolemy I, who never occupied the throne of Egypt, while the
author gives the impression that Seleucus was killed by Ptolemy I,
the only Ptolemy whom he mentions a few paragraphs earlier (p. 13);
the king who ascended to the throne in 223 was not "Antiochus II the
Great," but Antiochus III (p. 13); Herod's territory was not divided
after his death "among four tetrarchs" (p. 17), but among three of his
sons, of whom one received the title "ethnarch," and two the title
" tetrarch''; the Jewish-Roman war lasted from 66-70 (or from 66-73 if the
fall of the last fortress is included), but not from 68-70 (p. 18); and the
destruction of Jerusalem did not take place after "eight terrible
months" of chaos. This period was either 4% months long (Nisan 14 to
Elul 8, A.D. 70), if the Roman siege of the city is meant, or much
longer than eight months if reference is made to the period of inter-
necine warfare between the various Jewish factions inside the city.
Andrews University SIEGFRIED H. HORN

Linnemann, Eta, Jesus of the Parables: Introduction and Exposition,

New York: Harper & Row, 1966. 218 pp. $ 4.95.
The book under review is a translation (by John Sturdy) of the

third edition (1964) of Eta Linnemann's Gleichnisse Jesu: Einfuhrung
und Auslegung, first published in 1961. It has also appeared in England
under the title The Parables of Jesus: Introduction and Exposition
which better represents both the original German title and the contents
of the book since it is a study of the parables of Jesus and not of the
Jesus of the parables.
This book grows out of the author's dissertation written under the
supervision of Ernst Fuchs and accepted by the Kirchliche Hoch-
schule, Berlin. It was prepared for publication under a commission
from the Catechetical Office of the Hannover Landeskirche whose
commission was that it should be of help to "the teacher of Religious
Knowledge" (p. xi). This commendable aim has been carried out with
consummate skill. Excellence of organization and clarity of argument
contribute greatly to this end. In the words of her mentor, the author
"leads teacher and pupil together in their work on the text by
showing them step by step how one deals with the text methodically
as an expositor" (p. xi).
The book is divided into two main sections: Part I (pp. 1-48) deals
with the "basic principles of parable interpretation," while Part II
(pp. 49-128) attempts "expositions" of n parables (using the term
"parable" somewhat more loosely than the author would wish!), in
the process of which one sees the "principles" applied. There follow,
in fine print, extensive "notes" (pp. 129-196) by which the reader is
reminded, or made aware, of points of view which are similar to, or
differ from, those of the author. Again and again in this section one
comes upon references to, or quotations from, the works of Bultmann,
Fuchs, Joachim Jeremias, Julicher, Klostermann, and other German
scholars who have given special attention to the parables of Jesus.
The book includes an excellent bibliography and helpful indices of
References and Authors. The Index of Subjects is quite inadequate.
In Part I (The Basic Principles of Parable Interpretation) a dis-
tinction is made, first, between similitudes (a similitude tells of "a
typical situation or a typical or regular event") and parables proper (a
parable tells of "some interesting particular case"); second, between
illustrations (an illustration "produces an example," as in the case of
the story of the rich fool, Lk 12:16-21) and parables (a parable "ad-
duces a correspondence," as in the case of the story of the unj ust steward,
Lk 16:1-8); and, third, between allegories (an allegory says "something
other than what it means," for example, the allegory of the royal
wedding feast, Mt 22:1-14) and parables (a parable, in contrast,
"means what it says," for example, the parable of the great supper,
Lk 14 :i5-24). There is much here that is most helpful, but one wonders
why, in the discussion of allegory, the author only refers to the work
of Julicher and makes no mention of the work of C. A. Bugge and
BOOK REVIEWS 223
Paul Fiebig which calls for a considerable modification of Jiilicher's

conclusions at some important points (for example, Jiilicher looks to
Aristotelian prototypes rather than to Rabbinic models and as a
result overstates the case when he claims that Jesus' parables could
not have contained allegorical elements).
In what immediately follows, the reader's attention is drawn to the
importance of recognizing the fact that the parables of Jesus "are
subject to the laws of popular narrative" (here Bultmann is followed
closely). The reader is also warned against the danger of misconstruing
the "introductory formulas and applications." Thereupon, under the
heading "The Structure of the Parable," Linnemann makes her own
particular contribution to the on-going study of the gospel parables.
She speaks of it as "the phenomenon of interlocking."
In the parable, the judgment of the narrator concerning the situation
in question "interlocks" with that of the listener. Both evaluations be-
come intrinsic elements of the parable. The choice of the material, the
point of comparison, and the course of the narrative are primarily
determined by the judgment of the narrator. But the estimate of the
listener also leaves its deposit. These individual evaluations do not
merely appear side by side in the parable, but are interlocked or
interwoven in the single strand of the narrative. It is the author's
claim that as long as we overlook this interlocking in the parables of
Jesus "we have no access to what Jesus was really saying" (pp. 27 f).
Fuchs, in his introduction to the book under discussion, says (p. xi)
that this is Linnemann's "own discovery" and adds that it is "one of
far-reaching significance." Since she treats this matter so briefly here,
it is to be hoped that she will develop it more fully in another study.
She comes nearest, in this work, to illustrating the nature and signifi-
cance of this phenomenon in her exposition of the parable of the prodigal
son (pp. 73-81).
Also of particular value is her discussion of the parable as "language
event," a category we have come to associate with the names of Fuchs
and Ebeling. The successful parable is an "event" that decisively
alters the given situation. It creates a possibility that did not exist
before, the possibility that the listener may come to an understanding
with the narrator. This possibility is significant even if understanding
does not result. Even if the listener persists in his prior opinion, it is
not "just as before." By his persistence he actually makes a decision;
his opposition becomes explicit. Thus a successful parable is an event
in a double sense; it creates a new possibility in the situation, and
compels the listener to make a decision. This event is called a "lan-
guage event" because "something decisive happens through what is
said" (pp. 30-32). Linnemann is to be commended for a lucid statement
of this significant concept.
The author's "Expositions," Part II, are, on the whole, and from
the point of view of exegetical method, exemplary. Rarely does she
run beyond the basic "principles" she herself has laid down. But she
is not faultless. In her exposition of the story (illustration) of the
good Samaritan she allows the Lucan context to lead her to conclusions
concerning the "meaning of Jesus' answer" which are foreign to the
illustration itself, namely, with respect to the problem of justification
(see pp. 55 f).
At times our author flies in the face of communis opinio. Take for
instance her long note (almost four pages of fine print) in which she
says frankly, "In my opinion there is not one saying of Jesus that
speaks expressly of the nearness of the kingdom of God the authen-
ticity of which is not at least disputed" (p. 132, n. 26). Surely this calls
for further discussion.
Linnemann's Jesus of the Parables is at once a most interesting and
important book. It is alive to the contemporary discussion concerning
the meaning and significance of the parables of Jesus and makes a
significant contribution to that discussion. The serious expositor of
the parables, be he teacher or preacher, who will ignore this book will
do so to his own loss.
Andrews University JAMES J. C. Cox
Schwantes, Siegfried J., A Short History of the Ancient Near East.

Grand Rapids, Mich.: Baker Book House, 1965. 191 pp. + 5 maps.
#4-95-
The aim of this book, as the author explains in the foreword, is to
supply the need for a short and yet substantial history of the ancient
Near East in the English language. With a background of sound
scholarship in language, literature and history, the author has ad-
mirably met this need. Indeed, the uniqueness and appeal of the book
centers on the fact that, unlike far too many academic textbooks, the
work under review does not regard the pre-classical Orient as an
historical prelude leading up to a more detailed study of the explosive
fifth century and the birth of classical Greek civilization. Rather, the
author presents early Near Eastern civilizations, prior to the advent
of Alexander the Great, as possessing significance and fascination for
their own sake. It is a majestically sweeping view of a world of long ago.
To have the political histories of the various regions of the ancient
Orient authoritatively brought together under one cover is an ex-
ceptional rarity reminiscent of James H. Breasted's popular textbook
for high-school students: Ancient Times: A History of the Early World.
Tastefully offered, augmented by striking illustrations (including a
synoptic chronological chart), the book recommends itself for popular
consumption both for those who desire an introductory acquaintance
with ancient history and for those who simply may want a concise
summary of the salient highlights of specific chapters of that history.
Perhaps the most valid complaint which can be offered has to do
with the unavoidable results which are imposed by the compactness of
the history. Since a wide time range must be compressed to fit under
one cover, some conclusions come with arbitrary abruptness. Sargon
BOOK REVIEWS 225
I is spoken of as possibly having crossed the Taurus Mountains

into Asia Minor (p. 27). The historical implications of that tradition
in light of the reference to Sargon made some seven centuries later by
the Hittite -king Hattusilis I are not discussed (see H. G. Giiterbock,
JCS, XVIII [1964], 1-6). The complementary, archaeological lines of
evidence which demonstrate that the Philistines came from the island
of Crete—such as linguistic traces and architectural remains—are
reduced to a passing remark concerning the Aegean affinity of Philistine
pottery (pp. 160, 161). The intriguing chronological problem posed by
the Biblical story of the Israelite Exodus from Egypt is given a tanta-
lizingly brief analysis, but without offering a definitive conclusion as to
just when that event took place (pp. 156-158). The hotly debated
historical question of whether or not there existed a coregency between
Amenhotep III and Amenhotep IV is not considered (p. 89). Nor is
there an alternative theory supplied in answer to the mystery of who
slew the son of the Hittite monarch Suppiluliuma (p. 46)—other than
to suggest that the wicked deed was instigated by Pharaoh Eye. Was
the culprit Haremhab, who seemingly headed an Egyptian army in
Syria at the time ? Needless to say, the peculiar historical difficulties
which surround that infamous international murder are avoided.
While King Josiah's annexation of the Assyrian provinces of Samaria,
Gilead and Galilee is duly noted (p. 172), the recent discovery that he
also expanded his hold on territory to the west of Judah is neglected
(see J. Naveh, IEJ, X [1960], 129-139). Recent discussions as to the
identity of the Babylonian king Kandalanu also are by-passed (pp. 132,
134). In the reviewer's opinion, the name "Kandalanu" may have been
the Babylonian throne name for the Assyrian ruler Assur-etil-ilani,
Assurbanipal's son and successor (see Elizabeth von Voigtlander,
A Survey of Neo-Babylonian History, Unpublished Doctor of Philo-
sophy dissertation, University of Michigan, 1963, pp. 6-8). Such
disappointing briefness in the narrative, though sad to the heart of a
true historian, is perhaps inevitable if the work is to remain a short
history.
Items against which the reviewer would take particular issue include
the oft-heralded theory of a constant Bedouin pressure upon the sown
(pp. 11-12). A refutation of this commonly held thesis (that Arabian
nomads continually emerged from the desert upon the more fertile
sedentary cultures) is conveniently provided by J. M. Grintz (JNES,
XXI [1962], 186-206) and more recently by J. T. Luke (Pastoralism
and Politics in the Man Period, Unpublished Doctor of Philosophy
dissertation, University of Michigan, 1965). Nor can the reviewer
agree with the author's contention that the god of Pharaoh Akhenaten
(Amenhotep IV) was formed by syncretism. The unprecedented
religious revolution of Akhenaten was out of temper with the religious
mood of his times (H. Frankfort, Ancient Egyptian Religion [New
York, 1948], p. 3). Furthermore, a study of the earlier and later titu-
lary name of the god Aten reveals a religious revolution formed by
"exclusion" rather than by "syncretism" (B. Gunn, JEA, IX [1923],
15
168-176). That the Hyksos introduced the horse into Egypt is another
common assumption which until recently seemed to be based on good
evidence (as brought out on p. 78). Recently, however, Walter B.
Emery has found the burial of a horse lying directly on the brick
pavement of a Middle Kingdom rampart (Lost Land Emerging [New
York, 1967], pp. in, 112). The implications of that find are possibly
reflected in the statement made by the Egyptologist Keith C. Seele
in the Chicago Tribune ("Books Today," July 16, 1967, p. 13): "There
is no evidence that the horse and chariot were introduced into Egypt
by the Hyksos."
The following corrections may be noted. The ka is not to be confused
with the ba (p. 65); it is the latter that is represented as "a bird flut-
tering in the air." The Bethshan stela of Seti I is not the first time an
Egyptian source mentions the word "Canaan" (p. 94); the term already
is found as early as the reign of Amenhotep II (isth century B.C.).
Azriyau was not a usurper who made himself king of Sam>al (p. 153),
but is rather to be identified with Azariah-Uzziah of Judah (see es-
pecially E. Thiele, The Mysterious Numbers of the Hebrew Kings [Grand
Rapids, 1965], pp. 93, 94). The general of Cyrus, who is also called the
governor of Gutium, was not Gubaru (Greek "Gobryas") as is postu-
lated (pp. 139, 143), but a certain "Ugbaru" (the cuneiform possibly
is to be read "Ukmaru"). The Theban king who reunited Egypt
during the Middle Kingdom is not Mentuhotep II/III (p. 70), but
rather Mentuhotep I (see Sir Alan Gardiner, Egypt of the Pharaohs
[Oxford, 1961], p. 120). Amenhotep III reigned 38 years (J.Cerny,
JEA, 50 [1964], 37), not 36 years (p. 86), and he probably did make
periodic visits to Egypt's Asiatic provinces (in contrast to the remark
on p. 87). Until recent years, letter 116 of the Amarna correspondence
had been interpreted as supporting the contention that he did not go
(lines 61-63). The crucial lines, however, have been retranslated (Chi
cago Assyrian Dictionary, III, 21; H. W. Helck, Die Beziehungen
Agypten zu Vorderasien im 3. und 2. Jahrtausend v. Chr. [Wiesbaden,
1962], p. 174), and it consequently appears that Amenhotep III indeed
did visit Canaan. The remark that the dates of the reign of Ramses II
"can be fixed between 1301 and 1234 B.C." (p. 95), must be modified in
view of the fact that chronologists have narrowed the accession year of
Ramses II down to either 1304 or 1290 B.C. (M. B. Rowton, JNES,
XXV [1966], 240-258).
Because of the rapid increase of available archaeological information,
which is a continuous process, a number of changes in the dating of
ancient literary works has become mandatory. The Execration texts (to
which a third series now can be added, G. Posener, Syria, XLIII [1966],
277-287), previously dated to the early Middle Kingdom (p. 72), should
now be dated toward the end of the Egyptian Twelfth Dynasty (S. H.
Horn, A USS, I [1963], 53-55, although W. F. Albright would place the
Sethe, Mirgisseh, and Posener texts to an overall date of ca. 1925-1825
B.C.; BASOR, No. 184 [1966], 35, appendum). The Admonitions of
Ipuwer (misspelled "Ipur-wer," p. 67) possibly are not to be dated to
BOOK REVIEWS 227
the end of the Old Kingdom, but to a time following the catastrophic
collapse of the Middle Kingdom (J. Van Seters, JEA, L [1964], 13-23;
followed by Albright, BASOR, No. 179 [1965], 41). The Gudea statues
and inscriptions are not to be dated as being contemporaneous with
the Third Dynasty of Ur (p. 31), but to a time preceding Ur-Nammu
(S. N. Kramer, The Sumerians [Chicago, 1963], pp. 66-67). Finally, the
seven tablets of the Babylonian Creation epic, Enuma elish, probably
are not to be dated to the first Babylonian dynasty (pp. 37, 38),
but to the fourth dynasty when Nebuchadrezzar I (ca. noo B.C.)
raised Marduk to the supreme position in the Babylonian pantheon
(W. G. Lambert, "The Reign of Nebuchadrezzar I: A Turning Point
in the History of Ancient Mesopotamia," The Seed of Wisdom, Essays
in Honour of T. J. Meek [Toronto, 1967], pp. 3-13).
The above criticisms are not meant to distract from the value of the
study under review. As a popular work it remains a unique and needed
contribution. Undoubtedly the book will arouse in many a desire for a
deeper study into the history of antiquity. The "Selected Bibliography"
(pp. 177-179) should thus be expanded to include not only such
histories as are published under the "Ancient Peoples and Places"
series, but also the pertinent fascicles of the revised edition to The
Cambridge Ancient History. Other general works, such as Sir Alan
Gardiner, Egypt of the Pharaohs (Oxford, 1961); Sabatino Moscati,
The Face of the Ancient Orient (Garden City, N.Y., 1962); Martin
Noth, The Old Testament World (Philadelphia, 1964); A. L. Oppenheim,
Ancient Mesopotamia (Chicago, 1964); and Georges Roux, Ancient
Iraq (London, 1964), are but a few suggestions to be added to the list.
Andrews University S. DOUGLAS WATERHOUSE
Vahanian, Gabriel, No Other God. New York: George Braziller, 1966.

xxi + 114 pp. Paperbound. $ 1.50.
Vahanian begins by asking the question whether the age of religion
has come to an end. His answer is an unambiguous "no." He feels
Bonhoeffer made a mistake when he replaced the dichotomy between
faith and religion with the dichotomy of atheism and theism, the
religious and the secular, thus substituting the traditional tran-
scendental millenarianism with an inner worldly millenarianism (p. 21).
In affirming the secular, the inner worldly, Bonhoeffer rejected the
religious. Vahanian's intent is to make the religious relevant again.
The problem with the religious has been that it has been conceived
either as sacral or as supernatural, and therefore it has been denied
relevance in the religious life of the world. Bonhoeffer, then, in an
attempt to establish the relevance of Christianity for the world,
treated with contempt "the religious." The result has been that his
disciples have become eager to proclaim the necessity of a secular,
atheistic Christianity.
Against this, Vahanian affirms that faith is not "the juxtaposition
of belief and unbelief." Faith does not bridge the gap between belief
and unbelief, rather it bridges the gulf between God and man (p. 22).
The great danger in this time of cultural turmoil is that a "simulacre"
of Christianity should be presented as the answer to the challenge
of atheism (p. 23). It is impossible to have faith in Christ without
God. Jesus cannot be "some kind of substitute for God" (p. 34).
The Word of God has through Jesus and through the Bible become a
phenomenon in the world, but it cannot be recognized for what it is
unless it becomes "established." Here Vahanian is leaning heavily
on Heidegger II in order to establish "the verbal nature of reality."
So that what comes out is that Jesus does not become the Christ,
"except where man is also asserted through that act of faith by which
alone he can legitimately assume his contingency. What the Greeks
called nature becomes here the domain of faith. And what they
considered to be reason or the sense of proportion becomes here that
iconoclastic quality of faith by which man assuming his contingency
can improvise his destiny" (p. 40).
What Vahanian laments is that theology has desacralized and
spiritualized the world, and the result has been the secularization of
Christianity. And since the word has "always an iconoclastic function,"
now literature, "the orphan of the orphans of the world," has usurped
the prophetic task once identified with the function of theology (p. 45).
The tragedy is that Christianity, by fostering and finally surrendering
to secularism, has forfeited its iconoclastic vocation in the modern
period. Biblical iconoclasm was directed against "idolatry in all its
forms from superstition to legalism or dogmatism and literalism—
against anything that preaches the deification of man, the divinization
of culture or history or reason and religion as well as against anything
that sacralizes symbolic events or institutions." But modern icono-
clasm is directed against God; therefore, the death of God means that
faith has no sphere of action other than secularity (p. 47), and Chris-
tianity must adjust to this fact of life in a post-Christian world.
In contrast to secularism, which results from secularizing Chris-
tianity for the benefit of a desacralized world, "secularity" refers to
"the attitude by which the Christian affirms faith as presence to the
world at the same time that he affirms the original goodness of the
world" (p. 18). In a secular world there is no "valid dichotomy
between the sphere of religion and the sphere of literature" (p. 48)
(see Cleanth Brooks, The Hidden God, 1963). The death of God as a
cultural phenomenon, then, signifies the transition from radical
monotheism to radical immanentism, it points to the fact that
"eschatological existence is not one aspect of the human reality but
pervades it through and through"; and in order to preserve "the
iconoclastic function of the word as an icon," eschatological existence
may appear to become completely secular (p. 47).
Finally Vahanian addresses himself to the question of a theological
method for a post-Christian world. Here by means of a gymnastically
exhilarating tour de force he abandons Bultmann in order to take up
BOOK REVIEWS 22Q
Calvin. In the Institutes he finds the four marks of theology for today.
These are: knowledge is theonomous, theology is Christological,
theology is pneumatic, and theology is ecclesiastical.
This little volume is worthy of serious consideration as an attempt
to salvage Christianity for a post-Christian era, but it suffers greatly
because of its unashamed optimism about the nature of man. The
book does deal with great questions, but in sweeping generalizations
that make one wonder at the intentionality of what is being said. Con-
sider this sentence: "Indeed, if the sacralist tendency represents in
general the surnaturalist deviation of Catholicism, and the spiritual-
izing tendency represents the moralizing deviation of Protestantism,
both nevertheless attain the same result: Christian life is viewed as
based on the idea of a separation from the world rather than of an
action that manifests its eschatological vocation within the world
through the very socio-cultural structures of the present world"
(p. 20). Poetry may hint at reality. Theology, when dealing with the
mysteries of faith, may legitimately do likewise. But this book is
not this kind of theology; rather, it is a chapter in the relationship
between religion and culture. The presentation, which is in itself
most tantalizing and makes manifest its author's amazingly broad
cultural background, could have profited by a more explicit description
of the phenomena at hand and a more controlled use of cryptic
paradoxes whose function is at times overestimated in existentialist
circles. It is to Vahanian's credit that, having sensed this, he provided
the reader with an appendix in which he tries to explain himself by
means of diagrams.
Andrews University HEROLD WEISS
Wanke, Gunther, Die Zionstheologie der Korachiten in ihrem traditions-

geschichtlichen Zusammenhang. "Beihefte zur Zeitschrift fur die
alttestamentliche Wissenschaft," 97. Berlin: Verlag Alfred
Topelmann, 1966. v -f 120 pp. DM 28.—.
This traditio-historical study (a 1964 dissertation presented to the
Vienna "University) treats the "Psalms of Korah" (42-49, 84, 85, 87, 88),
a collection of songs that originated from outside of as well as from
within the Korahite collectors. The special concern of this investigation
is those Korahite Psalms that are preoccupied with Zion-Jerusalem
(42/43, 46, 48, 84, 87). Wanke provides for each of these "songs of Zion"
a critical translation with text-critical notes and a discussion of its
structure, meter, literary form, and Gattung (type). Ps 46 is notable,
classified as a national psalm of trust (Volksvertrauenslied).
The Korahites of these Psalms appear to be Levites according to the
Priestly Tradition and the Chronicler knows them also as temple
singers (2 Chr 20:19). It is thus argued that the Korahites gained
significance or even originated first in post-exilic times and were prom-
inent at about the fourth century B.C. The theology of the Korahites
seems to have been in the main a Zion theology, as can be recognized

by the preoccupation with the Jerusalem-Zion theme in the Korahite
"songs of Zion." Since this is the case, it is assumed that the Korahites
participated actively in their composition. The logic of this argument
of Wanke is dubious. If our knowledge of the theology of the Korahites
is solely dependent, as he shows, upon the information from the
Korahite "songs of Zion," how can one then turn around and argue
that because the theology of the Korahites is Zion theology the
Korahites must have had an active part in the composition of these
songs, which are preoccupied with the Zion theme ? If our knowledge
of the Zion theology of the Korahites were derived from a source other
than the Korahite "songs of Zion" and if this Zion theology could be
shown to be present in them, then one could rightly conclude that they
are of Korahite origin. Since this is, however, not the case, our stricture
pertains to a methodology that is hampered by circular reason-
ing.
Wanke contends that the Korahite "songs of Zion" are to be dated
in the post-exilic period, because of the highly developed Zion theology
including its peculiar terminology and motifs. The investigation of the
terminology of Yahweh Sabaoth, Elyon, and God of Jacob, which is
typical of the Korahite "songs of Zion," points to a late pre-exilic to
post-exilic date. Missing in Wanke's treatment of these names are a
number of significant essays: K. T. Anderson, "Der Gott meines
Vaters," STh, XVI (1962), 170-188; F. M. Cross, Jr., "Yahweh and the
God of the Patriarchs," HThR, LV (1962), 225-229; H. A. Brongers,
"Der Eifer des Herrn Zebaoth," VT, XIII (1963), 269-284; E. Lipinski,
"Yawehmalak,"B«6, XLIV (1963), 405-460; andO. Eissfeldt, "Jahweh,
der Gott der Vater," ThLZ, LXXXVIII (1963), 481-490.
The motifs which serve to undergird the Zion theology are the
"mountain of God," "paradise," and "combat with chaos." The
"mountain of God" motif in the Korahite Psalms is chiefly influenced
by northern Syria and Mesopotamia. With the aid of parallel texts it
is argued that it was only in exilic and post-exilic times that this motif
was absorbed into the Zion theology. However, the Is 2:1-5 passage,
in which the "mountain of God" motif is closely connected with Zion,
can now no longer be dated to a time later than that of Isaiah of Jerusalem
(cf. H. Wildberger, Jesaja [Neukirchen, 1965], pp. 75-80). This passage
demonstrates that the Zion theme contained the "mountain of God"
motif already in the eighth century B.C. In connection with these
motifs Wanke neglected to deal with the pertinent University of
Sheffield dissertation, The Divine Dwelling-Place in the Old Testament
(1961), by R. E. Clements, which appeared in revised form under the
title God and Temple (Philadelphia, 1965).
Wanke could have made his study more complete by discussing also
the "river" motif contained in the Zion theology of the Korahite "songs
of Zion" as well as the closely aligned motif of a very special bond
between Yahweh who dwells in Zion and his land (cf. H. S. Nyberg,
"Studien zum Religionskampf im A.T.," ARW, XXXV [1938],
BOOK REVIEWS 23!
329-387; R. E. Clements, "Deuteronomy and the Jerusalem Cult

Tradition," VT, XV [1965], 300-312).
The motif of the "battle with the nations," which is not connected
with the motif of "combat with chaos," lacks any extra-biblical
parallels. It is argued that Eze in chapters 38-39 invented it, although
its roots go back to Jer. It is in fact only to be found, aside from the
Korahite "songs of Zion," in post-exilic prophecy. This means that the
"battle with the nations" motif is clearly post-exilic. Due to the late
and peculiarly Israelite origin of this motif, Wanke denies the hypo-
thesis of a Jerusalem cult tradition that originated in pre-Davidic
times and was incorporated into later Israelite thought. It would be
reasonable to expect echoes of such a Jerusalem cult tradition between
the capture of Jebusite Jerusalem and the fall of the city in 586 B.C. if
the influence of that tradition were real. Instead such echoes are
concentrated in the Korahite psalms which are datable to the post-
exilic period. Wanke argues here against the widely accepted assump-
tion (Rohland, von Rad, Kraus, Schreiner, Hayes) that the Jerusalem
cult tradition precedes prophetic eschatology. Is an argument from
silence, that is, the lack of the "battle with the nations" motif in
extra-biblical sources, so compelling an argument that the whole
notion of a Jerusalem cult tradition, whose other motifs are amply
attested in extra-biblical written sources, needs to be discarded ?
Could one not also argue that the motif of the "battle with the nations"
was developed by Israel herself in pre-exilic times to which a good
number of prophetic texts (Is 5:25-29; 10:28-32; Jer4:6, 13, 16; 5:15;
6:i, 22-23; Eze 38-39) and the Psalms of Korah testify, and which was
joined by Israel to the other motifs of the Zion theme ?
This causes us to say something about the problem of the post-exilic
dating of the Psalms at hand. It remains an open question whether
the cumulative arguments that are advanced by Wanke in support of
a post-exilic date for the Korahite "songs of Zion" will be valid and
decisive criteria for such a late date, because these arguments are
in their details not all clear-cut and unambiguous. The methodological
procedure here at work needs to be questioned. It cannot easily be
ruled out that the Korahites were active both in post-exilic and in pre-
exilic times. This seems to be indicated in i Chr 25 and the undeniably
pre-exilic Korahite Ps 45. The Zion theology of the Korahite "songs
of Zion" can be understood as an earlier, i.e., pre-exilic development.
This view finds support in the notion of the "inviolability of Zion"
which was fostered by the experience of the siege of Jerusalem by Sen-
nacherib of Assyria (2 Ki 18:3-16). That such a notion was current in
Jeremiah's time is evidenced by his Temple Sermon (Jer 7: i to 8:3)
from his early period in which he warned against a false trust placed
in the Temple. These and other considerations do not make it unlikely
that a pre-exilic Zion theology existed.
Wanke attributes the admittedly pre-exilic Ps 45 to a collection of
Korahite Psalms which is distinct from the Korahite "songs of Zion."
He also denies that the term "sons of Korah" in the titles of Psalms
implies authorship. Other scholars differ with Wanke on this point.

For instance, S. Mowinckel (The Psalms of Israel's Worship [Nashville,
1962], II, 97), takes the titles in the sense of indicating that each of
these Psalms "came into being within this [Korahite] guild and had
one of the sons of Korah for its author." (It is a real short-coming of
Wanke's study that he has not taken account at all of this important
two-volume work of Mowinckel.) Furthermore, Wanke's hypothesis
that the Korahite Psalms consist of two groups, i.e., songs of non-
Korahite and of Korahite origin, is not valid because the theology
of the Korahites, which is used to determine origin, is derived from a
limited selection of the Psalms. In other words, since there is no
verifying factor to determine what is Korahite theology aside from
these Psalms, a limitation of Korahite theology to the particular
emphasis of the Korahite "songs of Zion" to the exclusion of other
aspects of Korahite theology is too arbitrary a distinction to support
a separation of the Psalms of the "sons of Korah" into two groups.
In spite of the fact that the present writer has pointed out some
important shortcomings of Wanke's work, this is a study to be reckoned
with in further investigations of the Psalms of Korah, and of their
Zion theology with its various motifs, because it has raised anew many
questions whose answers were taken for granted.
Andrews University GERHARD F. HASEL
ANDREWS UNIVERSITY
SEMINARY STUDIES
SIEGFRIED H. HORN
Editor
EARLE HILGERT KENNETH A. STRAND
Associate Editors
LEONA G. RUNNING Editorial Assistant
SAKAE KUBO Book Review Editor
ROY E. BRANSON Circulation Manager
VOLUME VI
1968
ANDREWS UNIVERSITY
BERRIEN SPRINGS, MICHIGAN 49104, USA
CONTENTS
ARTICLES
HAMMERLY-DUPUY, DANIEL, Some Observations on the

Assyro-Babylonian and Sumerian Flood Stories . . i
HASEL, GERHARD F., Sabbatarian Anabaptists of the
Sixteenth Century: Part II ........... 19
HORN, SIEGFRIED H., Where and When was the Aramaic
Saqqara Papyrus Written ? ........... 29
LEWIS, RICHARD B., Ignatius and the "Lord's Day" . 46
NEUFFER, JULIA, The Accession of Artaxerxes I ... 60
PARKER, EDMUND A., A Note on the Chronology of
2 Kings 17 : i ................. 129
PORADA, EDITH, True or False? Genuine and False
Cylinder Seals at Andrews University ....... 134
SPECHT, WALTER F., The Use of Italics in English
Versions of the New Testament ......... 88
STRAND, KENNETH A., A Further Note on the Sabbath
in Coptic Sources ................ 150
VYHMEISTER, WERNER, The History of Heshbon From
Literary Sources ................ 158
WALTHER, DANIEL, Were the Albigenses and Waldenses
Forerunners of the Reformation ?......... 178
BOOK REVIEWS
ADAMS, CHARLES J., ed., A Reader's Guide to the Great

Religions (Walter Douglas)............ no
ANDERSON, CHARLES S., Augsburg Historical Atlas of
Christianity in the Middle Ages and Reformation
(Kenneth A. Strand) .............. 203
Avi-YoNAH, MICHAEL, The Holy Land From the Persian
to the Arab Conquests (536 B.C. to A.D. 640) (Siegfried
H. Horn) ................... 204
VI CONTENTS
BARCLAY, WILLIAM, The First Three Gospels (Sakae

Kubo). .................... 207
BARR, JAMES, Old and New in Interpretation (Herold
Weiss) .................... in
BARTH, CHRISTOPH F., Introduction to the Psalms (Ger-
hard F. Hasel) ................. 208
The Greek New Testament, ed. by KURT ALAND, MATTHEW
BLACK, BRUCE METZGER, and ALLEN WIKGREN
(Sakae Kubo) ................. 115
HAMILTON, KENNETH, Revolt Against Heaven (Walter
Siemsen).................... 117
HAMILTON, KENNETH, God is Dead; the Anatomy of a
Slogan (Walter Siemsen) ............. 118
HARVEY, VAN A., The Historian and the Believer (Edward
W. H. Vick) .................. 210
HENRY, CARL F. H., ed., Jesus of Nazareth: Saviour
and Lord (Raoul Dederen) ............ 119
KITCHEN, K. A., Ancient Orient and Old Testament
(Siegfried H. Horn) .............. 121
LADD, GEORGE ELDON, The New Testament and Criticism
(Sakae Kubo) ................. 215
LAEUCHLI, SAMUEL, The Serpent and the Dove: Five
Essays on Early Christianity (Kenneth A. Strand) . 216
LARSON, MARTIN A., The Essene Heritage or the Teacher of
the Scrolls and the Christ (Siegfried H. Horn) .... 219
LINNEMANN, ETA, Jesus of the Parables: Introduction and
Exposition (James J. C. Cox) ........... 222
SAMUEL, ARCHBISHOP ATHANASIUS YESHUE, Treasure of
Qumran: My Story of the Dead Sea Scrolls (Alger F.
Johns). .................... 123
SCHWANTES, SIEGFRIED J., A Short History of the
Ancient Near East (S. Douglas Waterhouse) .... 224
STRAND, KENNETH A., Early Low-German Bibles: The
Story of Four Pre-Lutheran Editions (Albert Hyma) 124
VAHANIAN, GABRIEL, No Other God (Herold Weiss) . . 227
CONTENTS VII
WANKE, GUNTHER, Die Zionstheologie der Korachiten in

ihrem traditionsgeschichtlichen Zusammenhang (Ger-
hard F. Hasel) ................. 229
WILES, MAURICE, The Christian Fathers (Kenneth A.
Strand) .................... 125
TRANSLITERATION OF HEBREW
CONSONANTS
^ > 1 = y D 1
a = & n = h 3 = k y &
3 = * 5 s tf
3 = g t = x D n
J - f n = h = m x n
= n p
MASORETIC VOWEL POINTINGS
»', ' (vocal shewa) = •
i _ "s
i -' i * - ^^
= i = 6
V = i — u
T = o 1 =
ABBREVIATIONS OF BOOKS AND PERIODICALS

A AS Annales arch.6ol. de Syrie BJPESBulletin, Jewish Pal. Expl. Soc.
AASOR Annual, Amer. Sch. of Or. Res. BJRL Bulletin, John Rylands Library
ADA] Annual, Dep. of Ant. of Jordan BMB Bulletin du Musfe de Beyrouth
AER American Ecclesiastical Review BQR Baptist Quarterly Review
AfO Archiv fur Orientforschung BR Biblical Research (Chicago)
AfP Archiv fur Papyrusforschung BRG Biblioth. Rerum Germanicarum
A]A Amer. Journal of Archaeology BS Bibliotheca Sacra
AJSL Amer. Journ. of Sem. Lang. and BSHPFBulletin de la Soci6t6 de 1'his-
Literature toire du protestantisme fran9ais
ALBO Analecta Lovan. Bibl. et Orient. BT Bible Translator
ANET Ancient Near Eastern Texts, BZ Biblische Zeitschrift
J.B. Pritchard, ed., aded., 1955 CBQ Catholic Biblical Quarterly
ANF The Ante-Nicene Fathers CC Christian Century
AO Acta Orientalia CdE Chronique d'Egypte
ARG Archiv fiir Reformationsgesch. CH Church History
ARW Archiv fiir Religionswissenschaft CIG Corpus Inscript. Graecarum
ASAE Annales, Serv. des Ant. de 1'Eg. CIL Corpus Inscript. Latinarum
ASB Acta Sanctorum (ed. Bolland) CIS Corpus Inscript. Semiticarum
A ThR Anglican Theological Review CJTh Canadian Journal of Theology
A USS Andrews Univ. Sem. Studies CSEL Corpus Script. Eccl. Lat.
BA Biblical Archaeologist CT Christianity Today
BASOR Bulletin, Amer. Sch. of Or. Res. ER Ecumenical Review
Bib Biblica EThL Ephemer. Theol. Lovanienses
BIES Bulletin, Israel Expl. Soc. ET Expository Times
BIFAO Bulletin, Inst. Fran9. d'Arch. Or, HJ Hibbert Journal
BiOr Bibliotheca Orientalis HThR Harvard Theological Review
HUCA Hebrew Union College Annual RB Revue Biblique
IEJ Israel Exploration Journal RE Review and Expositor
Int Interpretation RdE Revue d'Egyptologie
JACh Jahrb. fur Ant. und Christentum RHE Revue d'Histoire Ecclesiastique
JAOS Joum. of the Amer. Or. Soc. RHPR Revue d'Hist. et de Philos. Rel.
JBL Journal of Biblical Literature RHR Revue de 1'Histoire des Religions
JBR Journal of Bible and Religion RL Religion in Life
JCS Journal of Cuneiform Studies RLA Reallexikon der Assyriologie
JEA Journal of Egyptian Arch. RQ Revue de Qumran
JJS Journal of Jewish Studies RSR Revue des Sciences Religieuses
JNES Journal of Near Eastern Studies RSV Revised Standard Version
JQR Jewish Quarterly Review SJTh Scottish Journal of Theology
JR. Journal of Religion STh Studia Theologica
JSS Journal of Semitic Studies ThEH Theologische Existenz heute
JThS Journal of Theol. Studies ThQ Theologische Quartalschrift
KJV King James Version ThT Theology Today
LQ Lutheran Quarterly ThLZ Theologische Literaturzeitung
MGH Monumenta Germaniae ThR Theologische Rundschau
Historica Trad Traditio
MPG Migne, Patrologia Graeca ThS Theological Studies
MPL Migne, Patrologia Latina ThZ Theologische Zeitschrift
MQR Mennonite Quarterly Review VC Verbum Caro
NKZ Neue kirchliche Zeitschrift VD Verbum Domini
NPNF Nicene and Post-Nic. Fathers VCh Vigiliae Christianae
NRTh Nouvelle Revue Theologique VT Vetus Testamentum
NT Novum Testamentum WThJ Westminster Theol. Journal
NTA New Testament Abstracts WZKM Wiener Zeitschr. f. d. Kunde d.
NTS New Testament Studies Morgenlandes
Nutn Numen ZA Zeitschrift fiir Assyriologie
OCh Oriens Christianus ZAS Zeitsch. fiir agyptische Sprache
OLZ Orientalistische Literaturzeitung ZA W Zeitsch. fiir die allttes. Wiss.
Or Orientalia " ZDMG Zeitsch. der Deutsch. Morgenl.
OTS Oudtestamentische Studien Gesellschaft
PEQ Palestine Exploration Quarterly ZDPV Zeitsch. des Deutsch. Pal. Ver.
PJB Palastina-Jahrbuch ZKG Zeitschrift fiir Kirchengeschichte
PRE Realencyklopadie fiir protes- ZHTh Zeitsch. fiir hist. Theologie
tantische Theologie und Kirche ZKTh Zeitsch. fiir kath. Theologie
QDAP Quarterly, Dep. of Ant. in Pal. ZNW Zeitsch. fiir die neutest. Wiss.
RA Revue d'Assyr. et d'Arch. Or. ZDTh Zeitschrift fiir syst. Theologie
RAC Rivista di Archaeologia Cristiana ZThK Zeitsch. fiir Theol. und Kirche
Printed by E. J. Brill, Leiden, Netherlands

Auss19680701-V06-02 B

Uploaded by

Copyright:

Available Formats

Auss19680701-V06-02 B

Uploaded by

Document Information

Original Title

Copyright

Available Formats

Share this document

Share or Embed Document

Sharing Options

Did you find this document useful?

Is this content inappropriate?

Copyright:

Available Formats

Auss19680701-V06-02 B

Uploaded by

Copyright:

Available Formats

ANDREWS UNIVERSITY

Porada, Edith, True or False? Genuine and False Cylinder

Strand, Kenneth A., A. Further Note on the Sabbath in Coptic

Vyhmeister, Werner, The History of Heshbon from Literary

Walther, Daniel, Were the Albigenses and Waldenses Fore-

ANDREWS UNIVERSITY SEMINARY STUDIES pubMshes papers

The opinions expressed in articles are those of the authors

ANDREWS UNIVERSITY SEMINARY STUDIES is published in

Subscribers should give full name and postal address when

The Journal is indexed in the

1 W. F. Albright, The Archaeology of Palestine (rev. ed.; Harmonds-

The present writer contends that Horn has virtually solved

The writer contends that from a grammatical point of view

6 Ibid., p. 43, n. 5; see also Horn's chart.

in their context, and are historically as well as contextually

All versions have followed this general pattern of trans-

under discussion, 2 Ki 17:1. However, with regard to this text

kings of Judah and Israel. 10 No other explanation can

10 See the works quoted in footnotes 2 and 3. Further, see Appendix

In 1964 Andrews University received through Siegfried

* Thanks are herewith extended to F. B. Adams, Jr., Director of

forgeries, which have been the subject of several studies, 1

1 Corpus of Ancient Near Eastern Seals in North American Collections,

gods standing before a deity of grain 2 on cylinder seals of the

7 This description is based on the stone wig in the British Museum

mature Akkad style of male gods with hair hanging loosely

literary compositions involving gods of vegetation,12 which

la "Dumuzi and Enkimdu: the Dispute between the Shepherd-God

are probably justified in suggesting a relatively late date in

The inscription reads:

arrangement of the figures in the present cylinder therefore

19 It is perhaps significant that the dated occurrence of a tripartite

scheme of the attack of two heroes on a bull was meant to

21 See the account of this event in E. A. Speiser's translation in

i and 2. Impressions of Andrews University Cylinder Seals Nos. I and 2.

B. Impression of Cylinder Seal of I^alk'^No'.'

Photographs of Andrews University Cylinder Seals Nos. i, 2, 3

which they are trying to imitate, often facilitates recognition

of bronze, 26 employed with an abrasive, like fine quartz sand,

26 Frankfort describing the working capital of a seal cutter listed:

Moreover, the meaning of the entire scene, worship of an

28 Ashmolean Museum, 1095, 1096, 1097, 1108, 1109.

29 Ashmolean Museum, 1109.

The detailed discussion of these forged seals was presented

Cylinder Seals at Andrews University

No. i. Hard black serpentine. Size: 33 X 20.2 (19) mm.31

31 The size is given in the following sequence: height and diameter,

The Sabbath in Coptic sources has been treated on two

This article deals primarily with two statutes in the Sahidic

have observed only the seventh-day"). 3 In short, Bishai

The second treatment of the Sabbath in Coptic sources in

place certain statements from different texts of the Egyptian

la G. Horner, ed. and trans., The Statutes of the Apostles or Canones

Sahidic, 31 (cf. 64) Arabic, 21 (cf. 52) Ethiopia, 22 (cf. 53)

morning (not on the Sabbath, as Bishai thought). 19 Never-

speaks of both Sabbath and Sunday as "sabbaths," there is,

available) ? Any attempt to answer this question will lead

24 Bishai, op. cit., p. 29.

Heshbon (modern Hesbdn) is located in Transjordan,