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389 unless some help is used against them." (Compare Pliny, "Hist. Nat." xxviii. 23). Bibliography Josephus, B. J. vii. 6, § 3 Reland, Palest ina, pp. 303, 487, 611,881; Bottger, Topograph isch-Histor. Lexicon zu Fl. Josephus, p. 47 Buhl, Geographic des Altai

.

.



.

PcdOstina,

K.

,

The conspiracy was

carried out at Gibbethon

on the western frontier, which was held by the Philistines and was being besieged by the Israelites. The presence and apparent approval of the army indicate that Baasha, like Omri later, must have a military leader. His subsequent career confirms this conclusion. Like many military leaders, he appears to have risen from obscurity, as is suggested by the words of Jehu the prophet, "I exalted thee out of the dust, and made thee prince over my people Israel " (I Kings xvi. 2). In his complete extermination of the house of Jeroboam, who had proved himself a loyal patriot, he revealed the cruel traits of his nature. The fact that he came from the tribe of Issachar suggests that he may have represented a local faction. Baasha's restless energy led him to wage a protracted war against Asa of Judah. His aim seems to have been not the complete conquest of Judah, but the blockade and plunder of its northern towns. To this end he built a strong fort at Ramah, and was so far successful that Asa resorted to the dangerous expedient of calling upon the common foe, Benhadad of Damascus (I Kings xv. 17-20). The Ara"been

mean king improved

this

opportunity to break his

treaty with Baasha, and invaded Israel, overrunning its northern territory and annexing several towns. Baasha was defeated by his powerful northern neighbor and was obliged to transfer his capital to Tirzah, Asa of east of Shechem, and to abandon Ramah. Judah utilized the materials of this abandoned fort for the fortification of his own frontier towns, Geba

and Mizpah. Although the duration of Baasha's reign was twenty-four years (I Kings xv. 33), and while he died a natural death and was buried at the capital which he had established, he never attained the popularity or prestige that could assure permanence to his dyOn the whole, he brought disaster and weaknasty. His policy was not marked by any ness to Israel. redeeming qualities, and it received the bitter condemnation which the Prophets visited upon all of Israel's purely military leaders (I Kings xvi. 1-7). The nation showed its disapproval by the overthrow of his dynasty in less than two years from the death its j.

13-132), he during his forty years' rule restored the pure worship on Mount Gerizim after having driven off the Roman guard and destroyed the Roman eagle set

up

He reestablished

there.

schools for the study

Law, and reorganized the priesthood, appointing twelve priests over an equal number of districts. The last chapter of the "Samaritan Chronicle," known under the name of the " Book of Joshua, " contains in fragmentary form a legendary story of Baba, according to which the Samaritans, during the time of the

p. 123.

Son of Ahijah and king of Israel. Owing to the weakness of Nadab, the successor of Jeroboam I. first king of Israel, Baasha was enabled to seize the throne through the murder of his master.

Baba



BAASHA

of

Baale

THE JEWISH ENCYCLOPEDIA

389

founder. C. F. K.

jr.

BAB-AL-ABWAB. See Derbend BABA (THE GREAT) Son of Nathaniel and

grandson of Akbun, the high priests; a prominent leader and high priest of the Samaritans in the time Acof the emperor Constantine (fourth century). cording to Samaritan traditions (see Neubauer, "Chronique Samaritaine," pp. 19-56, Paris, 1873; Abulfath, "Annales Samaritani," ed. Wilmar, pp.

Roman persecution, in order to escape the death penalty for practising circumcision, used to carry their children in baskets covered with wool into a cave, where, by the light of candles, the rite was performed (compare Yer. Ket. i. 4, 25c; less correctly Sanh. 32*, ijn 11X pfl yU£>). When the time came for Baba to be circumcised, his father had him also carried in the same manner to the cave by his maidservant. German(us), the Roman (bishop), who was stationed at the gate of Nathaniel's house, knew what was intended, but allowed the maid to pass in order that the child might be circumcised in defiance of the imperial edict. Thenceforth it became customary at every Samaritan circumcision to recall the of the

name

of German, the

Roman.

When Baba became high priest he sent his nephew, named Levi, to Constantinople to study. When the under the guise of a Christian, had been elevated to the rank of a Christian archbishop, he obtained permission to return to Nablus, Baba's city, and visit there the church reared on Mount Gerizim in place of the ancient Samaritan temple. The story breaks off abruptly and it cau only be inferred, from latter,



precedes, that, with Levi's help, Baba succeeded in demolishing the Roman eagle which had been set up on the Mount (and which is said to have been endowed with speech and to have denounced any " Hebrew " who ascended the hill) and in restoring the Samaritan cult. Regarding the authenticity

what

of the story or the underlying historical facts, see the article Samaritans.

Bibliography: Th.G.

J.

Juynboll, Chrontcon

Samaritanum,

Leyden, 1848 (Arabic text, pp. 52-55 ; Latin transl. pp. 190-193, note, 344-352); Heidenheim, Viertdjalircsschrift, iv. 366; Oliver Turnbull Crane, The Samaritan Chronicle Translated, New York, 1890; R. Kirchheim, Karme Shomron, pp. 90, 91, Frankfort-on-the-Mam. 1851.

K.

G.

BABA

BAB

(K33, 33): Originally, "gate," a Talmudic technical term for section, part, or single Mishnah may be divided into two clause. or

A

or three parts "resha"and "sefa," "beginning "and "end"; or "resha," "mezi'ata," and "sefa," "beginning, " " middle, " and " end. " The contents of these parts is referred to as "baba de-resha," "baba de"— " the clause of the mezi'ata," and "baba de-sefa first part of the Mishnah, of the middle part, and of the last part." The first section of the fourth order of the Mishnah— "Nezikin," damages— is subdivided into three massektas, which are called " Baba

Kamma,"

"first

part"; "Baba Mezi'a," "the middle

part " and " Baba Batra, " " the last part. " According to Baba Kamma, p. 102a, these three massektas were considered as one massekta called "Nezikin." The author of Tosafot Yom-Tob, in his introduction " There is an analto Mishnah Baba Kamma, says ogy to the tripartition of Masseket Nezikin in the