In this post I will look at some of the many questions raised during the conservation and re-binding of the large 14th century Samaritan Pentateuch I worked on as part of the recent project to conserve the Hebrew manuscript collection.
As I began work on this Pentateuch, it became apparent that the current scholarly understanding of Samaritan manuscript and binding production consists of just a few texts. This is probably due to the limited amount of Samaritan manuscript material that survives, and the lack of original binding evidence this material preserves. Even so, the existing literature gives the conservator a valuable starting point in understanding medieval Samaritan book production.
When working on a manuscript the conservator attempts to understand its production characteristics, the circumstances of its production, and the binding of the manuscript in relation to a time and location. The presence or lack of a binding, as well as sewing evidence and other structural traces, inform our understanding of regional book production, and the object’s provenance.
Though European book production is well documented and Islamic book production is becoming better understood thanks to recent collaborations between conservators and scholars, Samaritan book production remains less researched. As mentioned, this is probably due to the small surviving corpus, the type of material, and the region in which these manuscripts were produced, all of which has led to a rather complicated history.
The Samaritans are a small community from around modern day Palestine and Syria. They are the descendants of Israelites who were not exiled by the Babylonians during the 6th century. Their scriptures consist only of the Pentateuch, i.e. the Five Books of Moses.
The Samaritans appear to have adopted the codex format in the 3rd of 4th century, allowing researchers to hypothesis that early Samaritan bindings had a strong link with the structure of other early bindings such as the Nag Hammadi bindings. The Samaritan codex is part of the Mediterranean binding tradition, and the remnants of later bindings that survive feature both Coptic and Byzantine elements. Nonetheless no Samaritan binding structures earlier than the 12th century have survived intact, so it is difficult to ascertain a binding style unique to the Samaritans.
The idea that the Samaritan scribe was also the binder seems to have been readily accepted amongst Samaritan codicologists. This means that there was no group of people whose craft was to bind books only. It appears that the Samaritan people used bindings for the sole function of keeping their Holy word safe.The corpus of manuscripts from the 12th century onwards is more substantial, and allows for better interpretations. Alan D. Crown, an expert in Samaritan Studies, refers to the Pentateuch manuscripts from the 12th to the 14th century as being ‘not bound’. The Middle Eastern custom of wrapping bindings was used by the Samaritans to protect the unbound codex in cloth. Extra protection from storing the manuscripts in wooden boxes appears to have also been common. This might have been an extension of the custom of wrapping books or might have developed independently.
In contradiction to Crown’s statement, it appears that the two large Pentateuch manuscripts (CBL Heb 751 and CBL Heb 752) in the Chester Beatty collection have been sewn with each quire attached to the next using a length of thread and a link-stitch at each sewing station. It would seem that they were sewn at a very early stage of production. Given the size of these manuscripts (280 folios, H: 32cm x W: 25cm), had the text block not been sewn, the manuscript would be extremely difficult to open and close without constant movement of the parchment bifolios and singletons, and risk of damage and loss. In the case of CBL Heb 752 the use of singletons hooked around quires throughout the manuscript can be seen.
What Crown likely means is that there is no evidence of protective bindings on the manuscripts i.e. no sewn on boards and no casing. The sections of the manuscripts were probably sewn together as a textblock before being protected by fabric wrapping and boxing. The spine was probably kept flat, i.e. square to the textblock. The common lack of protective boards explains the condition of the first and last quires of these manuscripts: the quires themselves acted as covers and were damaged as a result. Parchment repairs were often needed on these manuscripts, and over the years some of them were rebound to protect them from further damage.
The Samaritans, like the Jewish people, safely disposed of their sacred texts in genizah; the Samaritan term is matmarah. These depositories of old sacred texts are fantastic sources of information. A number of discarded fragments from these matmarah have already found their way into international collections and been rebound, which has sadly resulted in the loss of valuable information on previous structures which could have helped the book conservator.
James Fraser links a large number of fragmentary and composite 12th to 14th century Pentateuch manuscripts to the Damascus matmarah. He gathers that a certain amount of items from the repository were removed to be sold to Western collectors in 1628. The documents from the matmarah were probably sold both as individual fragments and as bound volumes. Some are in Islamic style bindings, whilst others have been re-bound as composite volumes in Western bindings by the buyers. As interest grew in the West for Samaritan material, from the later 16th century, the repositories were opened and items were either repaired, rebound locally by Muslim craftsmen or Samaritan scribes, and finally sold on to the West, sometimes to be rebound once again on entering these collections.
Left: Example of a Pentateuch bound in an Islamic style binding – Rylands Sam Ms.28; Right: Example of a 12th century Samaritan manuscript rebound in a Western style binding – Cambridge MS Add.1846.
The history of Samaritan bindings has never been firmly established, and appears to have been very flexible. The constant changes these manuscripts went through during their lifetimes makes studying their original bindings and looking for precious evidence very difficult. Nonetheless it is a fascinating story, which has allowed me to undertake the conservation of the Library’s beautiful 14th century Samaritan Pentateuch (CBL Heb 752) with a better understanding of Samaritan binding history.
Julia Poirier, Book and Paper Conservator
 A. Crown, Samaritan Scribes and Manuscript, p.328-329
 Konstantinos Houlis (1993), “A Research on Structural Elements of Byzantine Bookbindings”, in Ancient and Medieval Book Materials and Techniques: Erice, 18-25 September 1992, edited by Marilena Maniaci and Paola F Munafò, vol. II, Città del Vaticano, Biblioteca apostolica vaticana, pp. 239–268.
 A. Crown, Studies in Samaritan Scribal Practices and Manuscript History: V, p.451
 J. Fraser, 1971, ‘Documents from a Samaritan Genizah in Damascus’, Palestine Exploration Quarterly, p.85-92.