Meyer supplies some valuable information about the Samaritans in Gaza on pages 71-2, from which I gratefully cull a few sentences. He writes of their having settled there early, maintaining themselves as a separate community till the modern period. A complete history is impossible, because of the meagreness of the record. It is remarkable how this little sect spread all over Palestine, and even into Egypt. There are records of the Samaritans at Gaza from the fourth to the seventeenth centuries. According to the Samaritan Chronicle of the High Priest Eleazar, the territory of Palestine, and other parts of Syria and Egypt, were assigned to various Samaritan families at the time of Baba the Great (end of fourth century). That extending from Gaza to the River of Egypt was given to Israel ben Machir, and Shalum was assigned to it as Priest; the territory from Carmel to Gaza to Laib ben Becher, with Joseph as its Priest. All the Samaritans who settled at Gaza were of the tribe of Benjamin, excepting Mouzaf ben Mitpalel of the tribe of Ephraim. The Martyr Paul of Gaza, c. a.d. 300, before his death at Cæsarea, prayed for the Samaritans of his native town.

During the reign of Justinian, c. a.d. 529, the imperial troops once occupied the city on the occasion of an uprising of the Samaritan inhabitants of the district, and the citizens were greatly disturbed. The Bishop Marcianus stepped into the breach, and settled the affair by organising a militia to which the matters in dispute were referred. The imperial troops were withdrawn, and peace was restored.

There were many Samaritans at Gaza in the seventh century. After the Muslim conquest, a.d. 634, the Samaritans of Gaza deposited their property with their high priest, and fled to the east.

The five hundred Samaritans who had been captured at Shechem by Bazawash, governor of Demascus, c. a.d. 1137, were redeemed by a co-religionist of Acre. Many of these settled in Gaza.

In a.d. 1674 the Samaritans living at Gaza addressed a letter to Robert Huntington, who was deeply interested in their religion and literature.

Clermont-Ganneau reports the finding of a Samaritan liturgical inscription at Gaza, but does not produce it either in the original or in translation. Able also reports a fragment of a decalogue in the Samaritan script of the Mohammedan period.

Among the Gleanings from the Minute Books of the Jerusalem Literature Society, November 1849, Mr. E. T. Rogers remarks that the Samaritans are still quite a distinct set of people, as they were in the time of our Saviour. They make no proselytes; never intermarry with people of other sects, and are particularly clean as a people; none others are known than those now in Nablus. Their principal distinction in the oriental crowd is that they wear a crimson turban.

When the Rev. Dr. E. H. Thomson visited Nablus, in May 1898, he asked after the fate of the Samaritan community that was still surviving in Gaza when Baron Sylvestre de Sacy, c. 1829, corresponded with the Samaritans of Nablus. He was informed that the community in Gaza had ceased to exist some sixty years before. Now, at all events, these one hundred and sixty Samaritans resident in Nablus are all that remain of the Samaritan race and creed.

Mr. J. G. Pickard, writing from Gaza in The Quarterly Statement P. E. F., July 1873, reports on the newly discovered Samaritan Stone of which the inscription is a passage in Deuteronomy iv. 29-31. It has been suggested that this stone belonged to a Samaritan synagogue in Gaza. The spot where the stone was discovered is about a mile and a half from the sea shore.

CHAPTER VII
SOME EARLY BISHOPS OF (I) GAZA, (II) MAYOUMAS (THE PORT OF GAZA)

The Dictionary of Christian Antiquities, p. 1631, mentions "Philemon (1) Bishop of Gaza; commemorated February 14 (Basil Menol)."

The Kalendar of the Byzantine Church, on November 22, commemorates "Philemon, Apostle."

The Jerusalem Archimandrite Meletius Metaxakis, (now Bishop of Kition, Cyprus), in an article on the Madaba Mosaic Map, Nea Sion, May and June 1907, p. 485, states that "according to The Ecclesiastical Treatise about the Seventy Disciples of the Lord, Philemon, the Apostle, to whom the Epistle of Paul is directed, became Bishop of Gaza."

The legendary history of Philemon supplies nothing on which we can rely. The Apostolic Constitutions (vii. 46) relate that Philemon became Bishop of Colosse, and died a martyr under Nero, but this is not sustained by any other early testimony, and is expressly denied by the author of the Commentary on St. Paul's Epistles, attributed to Hillary. This tradition, therefore, which Dr. Meyer (p. 59) mentions, apparently without hesitation, cannot, I think, be accepted.

I.—Bishops of Gaza

c. a.d. 285. Sylvanus. The first Christian martyr of Gaza whose name is known. Having had his eyes put out, he was beheaded at the Copper Mines of Phæno.

Commemorated May 4.

a.d. 325. Gaza was represented by a Bishop at the Council of Nicæa. He is described as a Bishop "of the Churches round Gaza."

a.d. 341. Asclepas.[21] His name occurs in the Minutes of the First Œcumenical Council. He succeeded Sylvanus, but was deposed at a Council of Antioch, and reinstated at a Council of Sardica.

He suffered many persecutions for the "Orthodox" faith.

a.d. 341. Quintianus, an Arian usurper of the See of Asclepas.

a.d. 363. Irenæus (a.d. 363-393) was present at the Council of Antioch a.d. 363. He built the Church of St. Irene in Gaza. The first church built in Gaza itself was the work of St. Irenæus, who died c. a.d. 393, and whose feast is December 16.

a.d. 393. Aeneias succeeded Irenæus. His episcopate lasted for a very short period.

a.d. 395. Porphyrius, the true restorer of Christianity in Gaza. His life was written by his trusty deacon, Marcus. The text was published at Leipsig in 1895. Porphyrius was born in Thessalonica, c. a.d. 347, of a good family. After a Presbyterate of three years, in a.d. 395 he was unwillingly consecrated Bishop of Gaza by John of Cæsarea.

"Porphyry sent Marcus to Constantinople, and obtained from the Emperor a Decree closing the Temples of Gaza; Cynegius came to the city with Christian police from Ascalon; the temples were closed, and the consultation of their oracles was forbidden. Idolatry did not cease, however; the oracles were still consulted, though surreptitiously, for permitting which Cynegius was said to have received a large amount of gold. The Christians were still persecuted, and Porphyrius therefore determined on further measures. He went to Cæsarea, consulted with the Archbishop John, and both of them set out for Constantinople in a.d. 401. Through the offices of Amantius, the Chamberlain, they were presented to the Empress Eudoxia. They prophesied for her the birth of a son; and the Empress vowed a church for Gaza, if the prophecy should be fulfilled. The promised son, Theodosius the younger, was born; and, true to her word, Eudoxia interceded with the Emperor for a rescript closing the Gazæan temples. For reasons of State, the Emperor hesitated to grant the request: 'though the city is idolatrous, it is peaceful and pays its taxes regularly. If it is disturbed, it is to be feared that its inhabitants would desert it, and its trade be ruined.' He therefore suggested mild means for winning the city to Christianity. The rescript was obtained from the Emperor at the baptism of his infant son, being issued as the first decree of the new prince. Before the Bishops left Constantinople, Eudoxia provided them with funds for building a church and a hospice in Gaza; and the Emperor added gifts on his own accounts."[22]

St. Chrysostom was then high in the Empress's favour.

St. Porphyrius is said to have been indefatigable in instructing the people of Gaza in a simple and popular style, based entirely on Holy Scripture. He was present at the Council of Diospolis, a.d. 415.

On one occasion, owing to a terrible drought at Gaza, the Christians prayed with fervour to Almighty God for rain. The amount of rain which fell in response gave St. Porphyrius much influence over the heathen, and numbers of them were baptised. He died a.d. 420.

His name is commemorated, in the Byzantine Church Kalendar, on February 26.

a.d. 449. Natoris was present at the Council of Ephesus, a.d. 431, and was consecrated c. a.d. 449. At the Council of Ephesus he supported Juvenal, Bishop of Jerusalem, who was accused of irregularities of ecclesiastical practice.

Timotheus, during the reign of Anastasius I, a.d. 430-513.

a.d. 490. Enos (Ænas), who had been a Platonic philosopher, and convert to Christianity, testifies to certain persons speaking after the loss of their tongues (See Robertson's Church History, p. 459, note).

a.d. 518. Kyrillus, who condemned Severus of Antioch.

a.d. 540. Marcianus (reign of Justinius, a.d. 483-565).

He built two churches in the city, the church of St. Sergius, and that of St. Stephen, whose beauty is praised by Chorikius of Gaza.

a.d. 540. Aurelianus, a successor, perhaps, of Marcianus.

a.d. 553. The Bishops of Gaza and Mayoumas Gazæ each signed synodical letters inserted in the Acts of the Second Council of Constantinople.[23]

II.—Bishops of Mayoumas (or Constantia)[24]

c. a.d. 400. Zeno, brother of Aias, the Bishop of Botolion (Bethulia), and personally known to the historian Sozimus.

a.d. 431. Paulinus, mentioned in the Minutes of the Council of Ephesus.

a.d. 449. Paulus, the supporter of Dioscorus in the Robber Council of Ephesus, a.d. 449.

a.d. 505. Peter, the Iberian, Bishop of Gaza and Mayoumas. An Eutychian, appointed by the Alexandrian faction.

During this Episcopate, Severus, the Monophysite Patriarch of Antioch, had been expelled from a convent lying between Gaza and Mayoumas as an heretical blasphemer. Coming to the Emperor Anastasius Dicorus, who was infected with the same heresy, he was appointed a noble, and by the use of flatteries, and false accusations, he advanced so far that by the command of Dicorus he banished the Patriarch of Antioch, Flavian II, from the throne, sent him into exile to Petra, and ascended the throne by violence. He excited a great tumult in Antioch.[25]

a.d. 516. Procopius. His signature appears in the Letter of John of Jerusalem.

a.d. 700-760. St. Cosmas, Hymnologist, surnamed Μελωδός. He acquired the appellation of Hagiopolites, on account of his proficiency in polite literature. Having been captured by the Saracens, he was carried to Damascus, and had the honour to be preceptor of St. John Damascene, his foster-brother.

St. Cosmas, like his friend, St. John Damascene. became a monk of St. Sabas, and against his will was consecrated Bishop of Mayoumas, by John, Patriarch of Jerusalem, the same who ordained St. John Damascene, priest. Dr. Neale considers him the most learned of Greek Church poets. After ministering his diocese with great holiness, he departed this life in a good old age, and is commemorated on October 14.