The history of the rites, customes, and manner of life, of the present Jews, throughout the world. VVritten in Italian, by Leo Modena, a rabbine of Venice. Translated into English, by Edmund Chilmead, Mr. of Arts, and chaplain of Christ-Church Oxon Historia de' riti hebraici, vita ed osservanze de gl'Hebrei di questi tempi. English Modena, Leone, 1571-1648. 1650 Approx. 291 KB of XML-encoded text transcribed from 144 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2006-06 (EEBO-TCP Phase 1). A47706 Wing L1099A ESTC R216660 99828385 99828385 32812 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A47706) Transcribed from: (Early English Books Online ; image set 32812) Images scanned from microfilm: (Early English books, 1641-1700 ; 1953:11) The history of the rites, customes, and manner of life, of the present Jews, throughout the world. VVritten in Italian, by Leo Modena, a rabbine of Venice. Translated into English, by Edmund Chilmead, Mr. of Arts, and chaplain of Christ-Church Oxon Historia de' riti hebraici, vita ed osservanze de gl'Hebrei di questi tempi. English Modena, Leone, 1571-1648. Chilmead, Edmund, 1610-1654. [46], 80, 91-249, [1] p. printed for Jo: Martin, and Jo: Ridley, at the Castle in Fleet-street, by Ram-Alley, London : 1650. An English translation, by Edmund Chilmead, of: Modena, Leone. Historia de' riti hebraici, vita ed osservanze de gl'Hebrei di questi tempi. 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Judaism -- Customs and practices -- Early works to 1800. 2005-12 TCP Assigned for keying and markup 2005-12 Aptara Keyed and coded from ProQuest page images 2006-02 Andrew Kuster Sampled and proofread 2006-02 Andrew Kuster Text and markup reviewed and edited 2006-04 pfs Batch review (QC) and XML conversion THE HISTORY OF THE Rites , Customes , and Manner of Life , of the Present JEWS , throughout the WORLD . VVritten in Italian , by LEO MODENA , A Rabbine of Venice . Translated into English , by Edmund Chilmead , Mr. of Arts , and Chaplain of Christ-Church Oxon. LONDON ▪ Printed for Jo : Martin , and Jo : Ridley , at the Castle in Fleet-street , by Ram-Alley , 1650. TO THE Most Illustrious , and his most Honoured Lord , and Patron , CLAVDE MALLIER , Counsellour to the most Christian King , and His Majesties Ambassadour to the most Flourishing STATE of Venice . THe Fame of your Lordships Gallantry having already spread it self throughout all Italy , by reason of the report of your Lordships being chosen his Majesties Ambassadour , as the most Prudent Person , to the most Prudent State of Venice : whilest all others , that are any whit addicted to the Crown of France , applaud this Election ; and all persons of Worth , and Learning , earnestly expect your Lordships Entrance upon this Charge ; give Me leave also , as one of the least of your Lordships Servants , to Congratulate this your Honour . And , since None might appear before the Lord , Empty-handed ; I have also made bold to present your Lorship with this small Gift ; which is , The History of the Manner of Life , Rites , and Customes of my own Nation , at this Present : Which being dispersed throughout the whole World , the Subject is therefore so much the more Proportionate to the Vastnesse of your Lordships Knowledge , and Imployment , which pretends to a General Insight in Humane Affaires . Neither do I despair of being Favourably received by your Lordship , since I perceive , that all the Muses of Italy are of the same Judgment with Me ; and all , with one Consent , strive to proclaim your Lordships Praises to the World , in making Dedications of the Choicest Fruits that the most Learned Academies have ever yet brought forth : Beseeching your Lordship courteously to entertain , not the Gift onely , but the Perpetual Service also of the Doner ; whose continual Prayer shall be , that your Lordship may be crowned , with all , both Earthly , and Heavenly Blessings . Venice , Jan. 12. 1637. Your Lordships most Devoted Servant , Leo Modena . TO THE Most Illustrious , and his most Honoured Lord , and Patron , the Lord President of HOVSSAY , Counsellour to the most Christian King , and his Majesties Ambassadour to the most Honourable STATE of VENICE . My Lord , THat Oblation , which was once presented at one Altar , could not by any , but a sacrilegious hand , be brought to any other : and therefore This Piece , which came formerly forth at Paris , under the Patronage of your Lordships Name , ought not to seek any Other , for this Second Edition , at Venice . Fame , the Trumpeter of Truth , was , at that time , the Guide , that led me to direct my Pen , and my Affections , toward your Lordship , so soon as I had received the report of your Lordships being design'd for the Charge of the Royall Interest : so that , having now the Happinesse of paying my Personal Devotions , and Services to your Lordship , I ought not , by any means , to change my purpose . And seeing your Lordship was pleased Favourably to receive your Servant , when he had no Opportunity of making his Desires to serve your Lordship known , but by Writing onely : I cannot but hope , that your Lordship , having now read in my Countenance also , my Hearty Affections , and Devotion to your Service , will confirm me in your Lordships favour , and give me the Liberty of ever Professing myself Your Lordships most Humble , and Devoted Servant , Leo Modena . TO His most Learned , and Knowing Friend , LEO MODENA , A Rabbine of Venice . James Gaffarel wisheth all Health . SIR , I Have at length sent you , though not so soon as I should have done , your History , of the Rites , and Customes of the Jewish Nation , which I have caused to be Printed . And this I should have done much sooner , had not my own continued Travells throughout almost all parts of France , together with the Troubled Condition of our Kingdome , ( wherein Mars had so frighted the Muses , that they have scarcely yet put off their Trembling , and returned to their Peaceful Cells again , ) hindered me . For I ought not at all to have delayed , but should have speedily returned you very great Thanks , upon the Receit of your Letter ; in that , among so many , and so great Persons of Worth , and Learning , that France affordeth , you were pleased to do Me so much honour , as to make choice of Me , to be the Onely man , to whose Censure you thought fittest to submit this your Learned History . Not that I shall ever suffer my self to be drawn into your Perswasion , and to believe , that , to undergo my Censure , is all one , as to receive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Heighth , and Crown of Approbation . But seeing that you are pleased to have so great an Esteem of me , as that you have not ceased by frequent Letters , to solicite me to give my Judgment , such as it is , upon this your Learned Piece ; I conceived it did not become me to deny you any longer . For , that I may here give you your Just Praises , what Glory soever all those Authors that have written of the Rites , and Customes , of the Jews , ( who were sometime called , The Holy Nation ) can have deserved , it is all ( I speak it seriously , and without Flattery , ) due to your Excellent History . For , the greatest part of those other Writers , were , either not sufficiently acquainted with the Secrets of the Jewish Religion ; or else , were carried away with their own Choler , and a burning Hatred against Them : or perhaps they were not very skilfull in the Hebrew Tongue , or were too much addicted to Dreams , and Trifles ▪ or lastly , were perhaps not so Faithfull in their Writings , as they should have been : Since Rashnesse it self is Ingenious enough in Lying ; and a Haughty Spirit cares not to inform himself sufficiently , in what he undertakes . But , I must needs confesse , you are free from all these Crimes : so that all things , here , are Perfect , and every way Absolute : neither can I find where to complain of any thing , unlesse it be , ( pardon the Liberty I take , to speak freely , ) of the too much Brevity therein observed ; so that , by this means , you have omitted to say any thing , concerning the Origination , and Ground of the Divine Precepts , to which you so strictly keep your selves : though this , perhaps , you have done willingly , and of set purpose ; lest otherwise you should be forced , in relating the most Prodigious Allegories of those of Your Nation , either to defend , or else condemn them . For they do so shamefully stuff up their Writings with These ; that a man would take them rather for horrid Monsters , then for serious Stories ; and , such as scarce Hercules himself would ever be able to overcome . And yet I do protest seriously , that I could wish , you had not past by with so quiet a Silence , that so infinite a Number of other things , which do not a little puzzle , and perplex the most Learned of us Christians : as namely , that of your Lilith ; concerning which , it is a wonder to observe , how many , Various Mysteries are delivered by the Rabbines : as likewise , touching their Vestments , called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Zizith , or Tephilim : of their Divination of Dreams : of the Modesty to be observed in their Easements : of the Cock , offered for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Caparah , or , the Redemption of Sins : of the Mystical Kindling of the Sabbath Lights : of the Closing up of all the Passages of a Dead Man's Body : of the manner of making the Knot , wherewith they bind up the Jawes of their Dead : of their Looking upon , and Cutting off their Nailes : What their Powder at present is , in Punishing Malefactors : of the Purging of Souls by Fire ; and the like . For , as concerning Lilith , whom they , in their Writings , affirm to have been Adam's First , though Dis-obedient Wife ; if we look but on the Bare Letter onely of these things ; there is hardly any one so stupid , or senselesse , as not to perceive how justly all those things , which are frequenly brought in , by the greatest Masters in the Secrets of your Religion ▪ deserve to be scorned , and hissed at . But if we but look higher , into the most Hidden , and Mysterious Points , delivered by Your Writers ; we shall not be able any where to discover more Deep , and Profound Theology ; as may appear to any one , that will but take the pains , diligently to consider that Book of yours , which you call Pardes tract . 21. cap. 5. And as concerning the Divination of Dreams , you might perhaps forbear to say any thing here , because you had been before informed by our Learned Countryman Naudaeus , that I had already , in a just Volume , written upon the same subject , discovered whatsoever , in a manner , is to be found , concerning the Observation of Dreams , both among the Hebrews , Egyptians , and Chaldeans : and had also in another Work of Mine , spoken largely of the placing of your Beds from North to South ; which is one of your most Famous , and Sacred Rites : Namely , in my Notes upon the Learned Nachman's Epistola Sacra , or , De Sacro Conbitu : which having Translated into Latine , and illustrated with Annotations , I promised to send to you , in a late Letter of mine , wherein I desired to be informed by you , concerning the Mysterious manner of Making your Tephilim , and the true Use of them ; though you returned me not anything in Answer . For , I earnestly desired to know the reason , why your Borders must consist , each of them , of Five Knots , and Eight Threads : for I professe , I am no whit satisfied with the Applying this , to the Five Books of Moses ; and to the Commandments of the most Glorious and Eternal Deity : as I neither am in those other Subtle , Quaint Niceties , concerning the Easing of the Belly ; where you say , that Those that make water , Naked ; in a Porch , or Entry of any House , shall be Poor men : and that whosoever useth the Name of God , in any Stinking Place , shall die shortly after . Neither am I satisfied any whit at all in the Reason , which is given , for your stoping up all the Passages of a Dead Body , after the Breath is gone out of it : and therefore the Wise Ben Maimon did very discreetly forbear to say any thing of it , where he gives us the Plain Manner of Ordering the Dead , in the beginning of his Halaca Ebhet , cap. 4. in these words : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to say ; The manner of the Hebrewes Ordering their Dead , is thus : They close their Eyes , and bind up their Jawes , if their Mouth chance to gape ; and stop up all the Passages of the Body , and anoint it with divers kinds of sweet Spices . Where he maketh not the least Mention at all of That Superstitious manner of stopping these Passages ; lest he should seem to heap Trifles upon Trifles . He likewise slightly passeth over their Binding up of the Jawes ; and hath not one syllable , of the Figure of that Maxillary Knot : which yet I should have taken very Unkindly at his hands , but that the Author of the Additions to Eleazar Metensis his Book , entituled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Jereim , hath relieved us herein , and preserved this Piece of Antiquity from being lost : For in the 17. Maamar , he saith thus : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . that is to say : They cover their Dead with Winding-sheets , sewed together with White Thread : and if the Mouth gape never so little , they bind it up with a Knot , the ends whereof represent the Figure of the Letter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . This Knot is made of Black Strings ; which Sorcerers also afterwards make use of , in their Inchantments . I could wish , that you had likewise furnished us , with some other such Passages as this , either out of the Gamarah , or other Writings of the Rabbines ; which might assisted Us in the Understanding of those things , which you have delivered : Or , at leastwise , that you had given us some Information , concerning your Power of Punishing Malefactors , and your Wayes of Punishments . For seeing you have , at present , no True Power of Sentencing Offenders , you do not put any Criminal Person to Death ; but inflict some Other kind of Punishment upon him , which the Roman Law is unacquainted with : as for Example , Your making them stand in Cold Water : your Banishing them , and causing the Banished person to wear upon his back , an Inscription , declaring the Cause of his Banishment : yonr causing them to sit , Naked , upon an Ant-hill : Your making them to stand , Naked , among Swarmes of Bees , and to endure their Stings : Your enjoyning them Tedious , and Restlesse Watchings , and Perpetuall Wanderings from place to place : Your forcing them to submit themselves to be Trod upon , and Kicked by others ; and to wear Iron Chaines about their Neck , either for ever , or for a certain time onely ; and likewise your Binding their hands behind their Back , with Bonds of Iron : and lastly , your so Long , and Irksome Fasts ; by which your Penetentiaries have become so stinking , and Ill-savoured , as that they have been rendred a Scorn , and become Loathsome to all other Nations ; and have been a fit subject , for the most Witty , and Tart Epigrammatist to play upon . And these Fasts of yours are so Rigid , as that they are called , in the Language of your most Secret Theology , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Malcuth , that is to say , The Kingdome ; intimating hereby , Regnum Severitatis , The Kingdome of Severity . They are also called by the Name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Haiabascha , signifying , Dry , and Withered ; as we are informed at large , by the Zohar , the Treasury of the Mecubalists ; and by R. Meir Gaun Ben Gabbai , upon the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Derek Emunah . or , The Way of Faith ; as also , by Abraham Ben David , upon the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Jetzirah , cap. 1. Com. 40. Of this kind are your Sabbatarian Fasts also , which they were Anciently wont to begin , by Looking upon their Nailes , and Paring them : for no other reason , as I conceive , but to intimate thereby , the Prodigious Multiplying of the Children of Israel ; who , though they were cut off , as it were , like the Nailes of a Man's Hand , in that most heavy Bondage of theirs in Egypt ; yet did their Nation still spring up plentifully , and Multiply , in spight of their Egyptian Oppressors . The Learned Rabbi Bechai conceiveth the Reason of this Custome to be ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to say ; That a man should think of the Excellency of the First Man , Adam , whose Garment before his Fall , was like a Man's Nail , that is to say , of a White and Ruddy colour . Whence the Bride , being Sick of Love , Calls her Bridegroom , White and Ruddy . But I shall omit to speak any more of this Particular , here ; as having elsewhere discoursed of it more largely . Their Sabbatarian Fasts were begun then , by their Looking upon , and Paring their Nailss ; and were ended with a Dolefull Hymne ; which they , even to this day , are wont to prolong , ( as you very well note ) after Sun-set , every Sabbath day at Even , that the Soules of the Wicked , ( which they conceive , are free from their Torments all that day ) may return again unto them so much the later , by how much the longer this Dolefull Song is drawn forth in length . In the mean time the Pious Women take especial care of the Lights , which they set up , on the Eve before the Sabbath , that they may burn clearly : of which Ancient Superstition of theirs , you have , very discreetly , forborn to make any mention : Namely , how they were of old , and at this day are wont to promise to themselves Good , or Evill Fortune , according as they find these Lights , to burn , either cleerly , or dimly : which , certainly , is , a a kind of Pyromancy . These women are very careful also , to see that these Lights be every way Pellucid , and shine with an Equal Flame : which is the True Reason also , as I conceive , why they do so much abhor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Levanah , the Noon , when it is Horned ; and also forbear to do any manner of Business , or Worke , in the New-Moones , when as but a Part of it is enlightened , towards us : and this was the Reason , that there was Anciently a Propitiatory Sacrifice used to be offered , in the Temple , at this time , which was supposed might be a means of diverting the bad Influences of the New Moons from them . So that it may hence appear , how much some of your Rabbines , ( who are herein , though upon no very good grounds , followed also by one of our Christian Divines ; a man otherwise very knowing in the Jewish Affairs ) are wide of the truth ; where they affirm , that the Jewish women keep this day holy , because that it was upon the same time , that they refused to give up their Golden Ear-rings , Chains , and other Pretious Ornaments , toward the making of the Golden Calf . And thus you may see , that there are no sick mens Dreams so grosse , but that some of the Wise ones , may chance , sometimes , to take them up , and maintain them for Truth . The New Moons then were accounted Unfortunate , by the Jewish Women , unlesse they chanced to happen upon the Monday : upon which day , Rabbi Chomer , a Learned Jew , and a very great Astronomer , accounts them to be most Fortunate ; especially if they happened after Sun-rising : although neither He gives any Reason , why it should be so ; nor any other Author , that I ever remember to have seen . Not but that I know very well , that the Talmudists have delivered in Bava Kama , cap. 7. that the Divine Law-giver went up into the Mount Sinah , to receive the Law , upon a Thursday ; and , having received it , he came down again upon a Monday ; which was the Reason perhaps ( say They ) why the Women have ever since kept this Day Holie . But why should it not then be so kept , by the men also ? But these are Trifles . If a man might have libertie to give a guesse at the reason , why they accounted the New-Moon , falling upon a Monday , to be Fortunate , I should conceive this to be the most probable ; namely , because that the Generation of Mankind being much governed by Moisture , This day having a Moderate proportion of it , is therefore thought the more Fortunate : and also , because it is the second day of the week ; which number the Pythagoreans conceive to be , &c. Primus generans , the First in Generation : and therefore , it being so Fortunate , and of so good Omen , to the businesse of Generation , which Women , by reason of the Blessing promised by God upon it , do so much desire ; they observe every New Moon , falling upon a Monday , as a Holy day ; and celebrate it , as being a Fortunate day , as to the businesse of procreation of Children ; that so , by this means , they may be fruitfull and happy in Child-bearing . However the truth of this be , it hath been an Ancient Custome , both for Men , as well as Women , to Fast upon Thursdaies , and Mondaies : yet not every week throughout the Year , as Ben Caspi informs us , but only vpon those weekes , wich they called , Sabbaticall . But , what those weeks were , I do not very well understand : and therefore I conceive it would be more consonant to Truth , and to Historie too , to say ; that , Anciently , each several Week , throughout the Year , was called by the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Sabbath ; whence that boasting Speech of the Proud Pharisee may receive no small light , when he saies , in the Holie Gospel of our Saviour Christ , Jejuno bis in Sabbatho ; I fast twice every Sabbath : that is to say , Two daies in every week ; namely Mondaies , and Thursdaies : upon which daies they yet use , with the most vehement affection of mind that can be , to say a certain prayer , which begins with these words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Vehurachum ; by the secret Virtue whereof they believe , that those Three ships which were filled with the chiefest of their Nation , and sent into Banishment by the Emperour Vespasian , without either Oar , or Sail , about them , were delivered from most evident perill of shipwrack : the first of which , they say , landed safe at a place , called Lovanda ; the second , at Arlada ; and the third , at a place called Burdela . Which names , though Buxdorfe say , are no where to be found ; yet I conceive , the two last of them may , without any absurditie , be understood of Burdeaux , and Arles , or Orleans , two Cities of good Note , in France . But I shall here forbear to prosecute these things any further , as you have done ; least while I endeavour to take away all scruples out of the Reader 's way , and to bring forth such Novel Points of Learning , as he must needs be pleased withall ; I should much exceed the Bounds of an Epistle , and offend him ▪ with a courtesie . I shall therefore , ( Learned Sir , ) take my leave of you at present ; wishing you all the True health , which is to be found , onely , in the Faith of Christ ; and beseeching God , that he would at length bring you home to the sacred Banner of our Mediator , and Saviour Christ ; without which , the holy Scriptures proclaim , that there is no way , or Passage to Heaven , and the Joyes thereof . From Paris , Mart. 31. An. Dom. 1637. The AVTHORS Answer , to the former Epistle . SIR , I Should think my self to have offended , beyond all excuse , if being now about to to reprint my History of the Rights of the Jewes , I should not say something , in Answer to your Learned Epistle , wherewith you were pleased the last year , to grace the First Edition of it . And indeed , what Return is not due , from Me , to those Many Favours you have been pleased to shew Me ? seeing that , when I sent this my Historie unto you , to be examined , and corrected ; you so courteously took this Trouble upon you , as that I cannot say , whither of the Two took the greater Pleasure in it ; You , in Conferring ; or , my self , in Receiving this Favour . And I must needs here confesse , that it was a point of my Cunning , to make choice of your self , in the perusing of my Book ; the Fame of whose Worth , and Learning , had long since , like the Sun-beams , broken forth , and appeared even in our Horizon . For , you are as a Second Sun , in Learning ; and your Worth shines forth more eminently , then any others . For as all Waies , and secret Paths , lie open , and are exposed to the Sun's View ; in like manner are the Entrances into all the Opinions , and most hidden Rites of all Nations , open to you ; who , having the Keyes of all the chiefest Languages in your power , do , at your pleasure , bring to light all the choicest Treasures , not onely of the Greekes , and Latines , but which is more strange , even of the Hebrewes too : That I may not say any thing of your Abundant Goodnesse , which moved you to heap so many Praises upon Me , undeservedly : although , I confesse , I dare own That , of being a faithfull Relator , as it was fit I should be ; and my Style , I confesse , is also very concise . The Former of these owo Qualities I have been endewed with , even from my Childhood ; and the Later I have learnt , from my observation of other Historians : neither could I ever endure , I confesse , to expresse my Conceptions , in a Copious , Flourishing Stile . Yet I must needs professe , that I see not any cause , why you should accuse me , in your Epistle , of having omitted any thing . For , as I intimated in my Preface to my Historie , though I set my self so narrow Bounds , and affected so great Brevity : yet I am confident , I have not omitted any Rite , or Custome , now observed by the Present Jewes , ( which was the Subject I proposed to my self ) but onely such things , as I thought I was not bound to mention , as having been now a long time out of Use , and neglected by them . Such as , for example , are , that Dolefull Hymne , &c. Their Story of Lilith : the so Superstitious Ordering of their Dead ; the Paring of their Nailes ; their Sabbatarian Fasts , and the like : all which Customes are now quite out of Use among them . But , as concerning their Zizit , and their Tephilim , I have discoursed of them , Par. 1. cap. 11. Of their Dreams , Par. 1. cap. 4. Of their Modesty in their Evacuations , Par. 1. cap. 6. Of the Cock , given for Caparah , Par. 3. cap. 6. Of the kindling of their Sabbath Lights , Par. 3. cap. 1. and Par. 5. cap. 5. Of their Placing their Beds , North and South , Par. 1. cap. 4. Of Malcuth , Par. 3. cap. 5. Of their observing of Monday , and Thursday , Par. 1. cap. 1● . Of the Purging of Souls by Fire , Par. 5. cap. 10. All which things , since they have undergone your Learned Censure , and have also , by your Care , and Goodnesse , been committed to the Presse , I cannot possibly doubt , but that you have very diligently read over , and considered . But perhaps , Learned Sir , you expected from me an Account of the Reasons , and Grounds , of these Rites , and Customes , of Theirs : But this was wholly besides my purpose ; who never intended any thing at all , save onely to give my Reader a Bare Historical Narration of them : and to shew only their , Quòd sunt , and not the Propter Quod sunt : as the Philosophers use to speak : That these Customes Are , but not , Why they are : least , while I pretend to be a meer Relater onely , I should appear to be a Perswader . If there be any thing you find wanting here , you need not go abroad for it , hoving so rich a Magazine of Learning at home , within your own Breast ; whence , I am confident , you are able to bring forth , whatsoever the vast body of the Hidden Learning of the Hebrews can afford . It remaineth , Sir , that I commit you to the protection of God , the Great Creator , and Former of All things ; beseeching Him , that he would preserve you in Health , and blesse you with Long Life , for the Common Benefit of the Learned , and the more full Increase of Learning ; for your own Expectation of the deserved Rewards , due to your Worth ; and , lastly , for my own Particular Interest , in your Noble Patronage . The AVTHOR'S Preface . Courteous Reader , IF the Curiosity of the Wisest Men hath sometime raised a Desire in them , of having knowledge of the Laws , and Customs , even of the very Gentiles themselves , who were Worshippers of False Gods ; that so they might draw thence That Benefit , which a wise man knows how to gather from a Fool : what marvel is it , if some very learned Christians have also long since had a desire , to have some Account given them , of the Rites , and Customes , of the present Jews : the Ground whereof cannot be denied to have been , once , derived from the true Fountain of all Wisdom ? and that they were disposed , by means , proportionable to that end . I having therefore had my continual Conversation with , and been brought up in the Service of Christian Prelats , and Persons of Honour ; it hath been often moved unto Me , that I would write a short , and true account , of the Manner of life , Customes , and Rites , observed by the Jews , at this day , throughout the World. Which I having performed , some years since , and shewed to some of my Friends ; I have bin since sollicited , by some others , to enlarge it , and publish it to the world , for a more publick satisfaction to All , that desire information herein . But I , refusing so to do , gave in these Reasons for my denial : First , that it was needlesse ; and secondly , that the Thing must needs be suspected , from Me. It might be thought needlesse ; because the Business hath bin already done by many Christians ; and it would be suspected , because it came from a Jew ; of whom it might be very well doubted , that he would either cōceal , or change such things , as he should conceive not so fit to be published , when he should cōsider better of them . But , to the first of these my Objections , it was answered ; that they were not so very well satisfied , in what ever they had yet seen written of this Subject ; their discourses being either lame , and imperfect , or else , too copious in things of least concernment ; and written , rather in derision of this Nation , and to make the Reader merry , then to inform him : wherin they have often lashed out so much , as that they have wander'd very far out of the way , and left their Reader very much unsatisfied , in what they ought to have informed him . To the second Objection it was answer'd , that very many persons of great Learning , and Quality , were , after long experience , confirmed in so good an Opinion of Me , and of my Integrity ; as that it would not be questioned by Any , but that I would deal ingeniously , and sincerely , in my Narration : So that , they could not see any just reason that should hinder me , from complying with their desires . Now I , that have bin alwaies , naturally , easie to be intreated by my friends , and obedient to the Commands of my Superiours , could not deny them any longer ; but have endeavoured to satisfie their desires . Take here , therefore , Courteous Reader , a Short Abridgment of the Rites , and Customes of the Jews : wherein notwithstanding there is not any the least circumstance omitted ; unlesse it be such , as are not at all observed now , or regarded by them . I have divided this History into Five Parts ; according to the Number of the Books of the Law , written by Moses . And , in my Writing , I have kept my self exactly to the Truth , remembring my self to be a Jew , and have therefore taken upon Mee the Person of a Plain , Neutral Relater onely . I do not deny , but that I have endeavoured to avoid the giving occasion to the Reader of deriding the Jews , for their so many Ceremonies : neither yet have I at all taken upon me to defend , or maintain them : for as much as my whole Purpose is to give a bare Relation of them onely , and no way to perswade any to the observing of them . However , very observable is the saying of That Great Person , though not by many rightly understood , ( which yet is Agreeable to that of the Prophet Hosea , cap. 11. ) Lex Judaeorum , Lex Puerorum : that is , the Law of the Jews , is a Law of Children . A Table of the Chapters , contained in this Book . PART . I. CHAP. I. OF the Division , and Originall , of all the Jewish Rites ; and , wherein they differ among themselves . Page 1. II. Of their Houses , and Places of dwelling , page 4. III. Of their Utensils , and Vessels in their Houses , p. 7. IV. Of their Manner of Preparing to Bed ; and their Esteem of Dreams , p. 9. V. Of their Habits , and Vestments ; and of their Fringes , and Frontlets , p. 12. VI. Of their Modesty in Evacuation , p. 18. VII . Of the Manner of their Washing in the Morning , p. 21. VIII . Of Uncleannesse , p. 22. IX . Of their Benedictions , of Laudatory Prayers , p. 23. X. Of the Form of their Synagogues , or Schools , p. 26. XI . Of their Prayers , Square Vestment , called Taleth ; their Frontlets , and Book of the Pentateuch , p. 32. XII . Of their Priests , and Levites , and of their Wives , and Tithes , p. 43. XIII . Of their Flocks , and Tillage of the Ground . p. 46. XIV . Of their Charity to the poor , and their tendernesse shewed to their very Beasts . p. 50. PART . II. CHAP. I. VVHat Language they use , in their Ordinary Speech , Writings , and Preaching , p. 56. III. Of their Academies , and Studies : and of the Original , and Continuation of the Gemara , p. 62. III. Of the manner how their Rabbines are created ; and of their Authority , and power of Excommunication , p. 68. IV. Of their Oathes and Vowes . p. 71 V. Of their Dealing in Worldly Affairs , and of their Usury , p. 73. VI. Of their Contracts , Evidences , Witnesses , Judges , and Judgments , p. 77. VII . Of Meats that are Forbidden them : and how they eat their Flesh . p. 80. VIII . Of their Drink , p. 98. IX . Of their making their Bread , p. 100. X. Of their manner of sitting at Meat . p. 101. PART . III. CHAP. I. OF the Feast of the Sabbath , p. 104. II. Of the Beginning of their Moneths , and of their Order , and Names : and of the Thirteenth Moneth . p 119. III. Of the Feast of the Passeover , p. 124. IV. Of the Feast of Weekes , or Pentecost , p. 134. V. Of their Caput Anni , or Beginning of the year : and of the first Moneth , called , Elul , p. 137. VI. Of the Day of pardon of Sins , or expiation , called Chipur , p. 143. VII . Of the Feast of Booths , or Tabernacles , p. 148. VIII . Of their Fasts , Commanded , and Voluntary , p. 154. IX . Of the Feast of Lights , called also , Chanucha , p. 161. X. Of the Feast of Purim , or Lots , p. 164. PART . IV. CHAP. I. OF the several kinds , and degrees of Adultery , and Fornication , pag. 167. II. Of their Marriages , p. 171. III. Of their Contracts , and manner of marrying . p. 174. IV. Of the Liberty a Woman , that was married Young , hath , to refuse her Husband : and of the Penalty of Forcing , or Deflowring a Virgin , p. 181. V. How their Women behave themselves , during the Time of their Courses , and after Child-birth , p. 183. VI. Of the manner of Putting away their wives : and of Jealousie , p. 186. VII . Of their Ibum , and Calitzah ; that is to say , of the Next Kinsman 's Taking , or Refusing the Relict of his Deceased Kinsman , p. 193. VIII . Of their Circumcision , p. 201. IX . Of the Redemption of their First-born , p. 209. X. Of the Manner of their Education of their Children , and bringing them up in Learning , p. 212. XI . Of the Honour they account due to their Parents , Tutors , Rabbines , and Ancient Persons , pag. 215. PART . V. CHAP. I. OF the Jewish Hereticks : and particularly , of the Karraim , pag. 218. II. Of the Manner of being made a Jew , p. 222. III. Of their Opinion concerning all Magick , Divination , and Augury , p. 223. IV. Of their Slaves , p. 225. V. What Precepts the Jewish Women are bound to observe , p. 236. VI. Of their manner of Confessing their Sins , and Doing Penance , p. 228. VII . Of their Sick , and Dead , p. 230. VIII . Of their Manner of Ordering their Dead , and Burying them , p. 233. IX . Of their Mourning Praying for , and Commemorating of the Dead , p. 239. X. Of their Paradise , Hell , and Purgatory , p. 243. XI , Of their Belief of the Transmigration of Soules , the Resurrection , and Day of Judgment , p. 245. XII . Of the Thirteen Articles of their Faith , pag. 246. Faults escaped . THe last Page of the first sheet , l. 16. read Power . B. p. 2. line 1. r. Concubitu , B. 4. l. 22. r. have assisted . B. p. 8. l. 24. r. the Moon . B. p. 11. l. 7. r. to be , Primus . Page 43. l. 11. r. Tithes . p. 48. l. 12. r. Untilled . p. 53. l. 7. r. called . p. 92. l. 10. r. within it . p. 97. l. 16. r. it is unwholesome . p. 111. l. 16. r. useth . p. 112. l. 22. r. not say . p. 117. l. 9. r. Sabbath's being . p. 118. l. 14. r. hands , p. 122. l. 19. r. commemorate . p. 130. l. 21. r. take out . p. 146. l. 7. r. or not . Ib. l. 16. r. consist . p. 149. l. 4. r. Wattelling . p. 153. l. 9. r. Sponsus Legis . p. 161. l. 7. r. Wise-men . p. 162. l. 24. r. of Businesse . p. 178. l. 3. r. is done . lb. l. 22. r. before , ) they . p. 180. l. 13. r. brought her . p. 188. l. 18. read this means . p. 198. l. 15. r. Planke . p. 202. l. 4. r. no Precept . p. 214. l. 2. r. to . p. 220. l. 7. r. acknowledge this . p. 226. l. 18. r. Three Precepts . p. 239. l. 11. r. and then . p. 247. l. 16. r. Incorporeal . lb. l. 17. r. Corporeal . PART . I. CHAP. I. Of the Division , and Original of all the Jewish Rites ; and , wherein they differ among themselves . THe Rites which are at this day observed , and in Use , among the Jewes , are not all of them of equall Authority , nor equally practised by all , after one and the same Manner . For we are to understand , that they are divided into three Sorts : The first , are Precepts of the Written Law , ( as they use to speak , ) namely , such as are contained in the Pentateuch , or Five Books of Moses ; which are in all 613. in number ; that is to say , 248. Affirmative ; and 365. Negative : and these they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mizuoth de Oraita , that is to say , Praecepta Legis , Precepts of the Law. The second sort are , of the Law given by Word of Mouth ; by which they understand all the Declarations and Expositions , which have been given by the Rabbines , and Doctors , in all ages , upon that which was written by Moses ; besides many other of their Ordinances , and Institutions , which are not to be numbered : and these they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Mizuoth de Rabbanan , Praecepta Sapientum , Precepts of the Wise men : all which are collected together in a large Volume ; a more particular Account whereof , we shall give you , in the second Part , cap. 2. The third sort are , certain things , which at divers times , and in divers places , have been brought into Use ; or else have been any where lately introduced ; and are therefore called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Minhaghim Consuetudines ; Usances , or Customes . Now as these Usances have sprung from the Dispersion of the Jews into divers and severall Countries , and have consequently borrowed the Name , and Manner of Use , from the several Inhabitants : so on the other side we are to take notice , that as well in the Particulars of the Law Written by Moses ; as in that other , received from the Mouth of the Wise men , there is very little , or no difference at all , betwixt any Nation of the Jews , how remote , or far distant soever their habitations be : Onely in those things , that are of the third sort , concerning Usances , and Customes , there is no small Variety to be observed amongst them . And that chiefly , amongst these Three ; the Levantines , or Eastern Jews , the Dutch , and the Italian : comprehending under the Levantine , not only all those that inhabit Eastwardly from us ; but those of Barbary also , Moores , Greeks , and those of Spain : as , under the title of Dutch , we understand those of Bohemia , Moravia , Poland , Russia , and others . I am here therefore to advertise the Reader , that as I shall endeavour , in this Discourse , to give a touch at whatsoever is observed by the Jews , both from the Written Law , and that of the Rabbines , and that other of Usance only ; wheresoever any diversity of Usage is mentioned , it is not to be understood either of the first , or second sort of Precepts , which they account Essential , and wherein they All agree ; but onely in those of the Third sort , to which the name of Precept agreeth not at all . CHAP. II. Of their Houses , and Places of Dwelling . WHen any one buildeth a House , the Rabbines say , that he is to leave one part of it unfinished , and lying rude : and this , in remembrance that Jerusalem , and the Temple , are at present Desolate : and he must also use some expression of sorrow ; as it is in the Psalm 137. Si oblitus fuero Jerusalem , &c. If I forget thee , O Jerusalem , let my right hand forget her cunning . Or at least , they use to leave about a yard square of the wall of the house unplaistered ; on which they write , either the forementioned Verse of the Psalmist , in great letters ; or else these words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , zecher lachorban , that is to say , the memory of the Desolation . 2. At the doores of their houses , and of each particular Room in them , and in every part thereof , where they either dwell , or work , they write with very great diligence , in Parchment prepared for the same purpose , these words out of Deuteronomy , cap. 6. ver . 4. Audi Israel , Dominus Deus Noster unus est , &c. Hear , O Israel , the Lord our God is one Lord : unto the 9. ver . Scribesque ea in limine , &c. And thou shalt write them upon the Posts of thy House , and on thy Gates : and to this they add that other passage of Deuteronomy , cap. 11. ver . 13. Si ergo obedieritis , &c. If therefore you shall hearken diligently unto my Commandements which I command you this day , &c. unto ver . 20. And thou shalt write them upon the door-posts of thine house , and upon thy gates : then rowling this Parchment up together , and writing upon it the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Shaddai , they put it either into a Cane , or else into the like hollow piece of wood ; and so fasten it to the wall , on the posts of the door , at the right hand of entrance : and thus , as often as they go in and out , they make it a part of their devotion to touch this Parchment , and kisse it : and this they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Mezuzah , that is , The Post . 3. They have neither Figures , Images , nor Statues , in their houses ; much lesse in their Synagogues , and Holy places ; observing that which is written , Exod. 20. Non facies tibi sculptile , &c. Thou shalt not make to thy self any graven Image , nor the likenesse of any thing that is in heaven above , or in the Earth beneath , or in the waters under the Earth : and also in many other places . Notwithstanding , in Italy , many take the liberty of having Pictures and Images in their houses ; especially if they be not with Releif , or Imbossed work , nor the Bodies at large . CHAP. III. Of their Utensils , and Vessels , in their houses . THe Utensils of their houses , that is to say , the Vessels wherewith they dresse their Meat , and serve it in , must all be bought new . For if they should have been used by any , besides Jews ; or if they be of Earth , or Wood , that hath been made use of in heating any thing ; a Jew can by no means use them : And this they observe , from the prohibition of eating divers kinds of Meats : as we shall shew in the 2. Part , cap. 6. for they presume , that some or other of these forbidden Meats may have been dressed , or put into them , and so the fume of them have pierced into the very substance of the Vessel . But if it be of Metall , or of Stone , which do not suck so much , and receive in Vapours , they may then make use of it ; provided they first put it into the fire , or into seething water . 2. When they buy any new , if they be of Glasse , Earth , or Metal , they wash it first throughly , plunging it under water , either in some River , Well , Bath , or Sea : and this out of the Abundant Cleannesse , which is enjoyned them , Numb . 31. 23. Every thing that may abide the fire , ye shall make it go through the fire , and it shall be clean : neverthelesse it shall be purified with the water of separation . 3. They have different Vessels , for the use of the Kitchin , and of the Table ; and , one dish for Cheese , and white-meats , and another for Flesh : it being unlawful for them to eat either Cheese , or Milk , with Flesh ; as we shall shew in the second Part , cap. 6. 4. In like manner have they different Vessels also for the Passeover ; such as have not touched any Leavened Bread : as shall be said in the Third Part , cap. 3. CHAP. IV. Of their manner of preparing to Bed , and their esteem of Dreams . THe Counsel of the Rabbines is , that there should care be taken , that the Bed's head be placed toward the North , and the feet toward the South , or else the contrary way ; but it must not stand from East to West ; out of Reverence to Jerusalem , and to the Temple , which was indued with a greater measure of Holinesse in both those parts : but there are few that take any heed to this . 2. When they are lying down to rest , they use to say some certain Prayers to God ; beseeching him , that he would preserve them from all perils of the Night , and that he would give them comfortable Rest , that they may rise alive , and in health the next morning ; saying moreover the aforenamed Verses out of Deuteronomy , cap. 6. and the 91. Psalm . Whoso dwelleth under the defence of the most High , shall abide under the shadow of the Almighty , &c. and the 121. Psal . I will lift up mine eyes unto the Hills , from whence cometh my help , &c. and the 5. vers . Psal . 31. Into thy hands I commend my spirit . Some add moreover some other the like Prayers ; every one , according to his own custome , and fancy . 3. They take very great heed to dreams ; induced thereto by the Examples , which are found written in the Scripture , of Jacob , Joseph , Pharaoh , Nabuchadonosor , Daniel , and others ; and by that passage in Job , chap. 3. 14 , 15 , 16. For God speaketh once , yea twice ; yet man perceiveth it not : In a Dream , in a Vision of the Night , when deep sleep falleth upon men , in slumberings upon the bed : Then he openeth the eares of men , and sealeth their instruction . 4. And so great is the regard they have to Dreams , that if any one dream of any Ill , so that it causeth him to be sad , and melancholy ; particularly , if it be any of the Four kinds of Dreams , which are specified by the Rabbins ; they Blesse themselves ; and so Fast all that day , as the manner is in all other Fasts ; as shall be declared hereafter . Insomuch , that , even upon the Sabbath day also , whereon it is forbidden to Fast , for any other cause whatsoever , in this Case of a Dream it is lawful to Fast , as well on It , as on any other Feast day . 5. And in the Evening , when he hath ended his Fast , before he eareth any thing , he calleth unto him three friends : to whom he saith , seven times thus : May the Dream which I have seen be fortunate ; and they answer him every time ; May it be Fortunate ; and God make it Fortunate . And then , repeating some certain Verses out of the Prophets ; wherein are Promises of Life , Redemption , and Peace , they say unto him that of Ecclesiastes , chap. 9. 7. Vade ergò , et comede in laetitia panem tuum , &c. Go thy way , eat thy bread with Joy , &c. and so he goes to Meat . CHAP. V. Of their Habits , and Vestments ; and of their Fringes , and Frontlets . IT is unlawfull for a Jew to wear any Garment , that is mixed of Linnen and Woollen together ; according to that of Levit. chap. 19. ver . 19. Veste quae ex duobus texta est , non induer is : Neither shall a garment ming led with linnen and woollen come upon thee : and also in Deut. 22. 11. And hence also they observe , not to sewe a Woollen garment with Linnen thread ; nor contrariwise . 2. Likewise the man may not wear the woman garment ; nor the woman the mans : as it is said , Deut. 22. 5. Non induetur mulier veste virili , nec vir utetur veste foeminea , &c. The woman shall not wear that which pertaineth unto a man ; neither shall a man put on a woman's garment : for all that do so , are abomination unto the Lord thy God. And hence also all effeminate Acts , as , to paint the face , to cause the hair to fall from the Privy parts , are forbidden to the man ; and so likewise are those of the Man , to the Woman . 3. And perhaps it was from hence , that the Jewes were forbidden to shave the Corners of their Beard ; which they understand of the hair beneath the Temples , as well as the Beard it self : from that place in Leviticus , cap. 19. ver . 27. Nec radetis barbam , &c. Ye shall not round the Corners of your heads ; neither shalt thou marr the Corners of thy beard . 4. They do not willingly imitate any other Nation in the fashion of their Apparell ; unlesse their own make them there seem very deformed . Neither may they shave their Crown , nor wear Locks of hair upon their head ; nor any the like things . And , in what Country soever they are , they generally affect the long garment , or Gown . 5. The Women also apparell themselves , in the habit of the Countries where they inhabite . But when they are married , upon their Wedding-day they cover their own hair , wearing either a Perruke , or Dressing of some other hair , or something else that may counterfeit Natural Hair , according to the Custome of the Women of that place : but they are never to appear in their own hair more . 6. The men also have no very good opinion of going Bare-headed ; neither do they use it , one to another , as an Act of Reverence ; as , not esteeming it to be so : neither yet are they uncovered in their Schooles , or Synagogues . Notwithstanding , living as they do , among Christians , where this Custome is used in shewing Reverence to ones Superiors , they also use the same . 7. Every garment they wear , if it have Four Corners , that is to say , four distinct sides , they are bound to fasten to each of these Corners a Pendant , or Tassel , which they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Zizitt ; so that there must be four of these also : and they use to make them eight threads broad , each of them being knit , to the middle , with five knots ; and of Wooll , spun of purpose for this use : this they do according to that Command in the Book of Numbers , cap. 15. ver . 38. Speak unto the Children of Israel , that they make them Fringes in the Borders of their garments throughout their generations ; and that they put upon the Fringe of the borders a Ribband of blue ; and also in Deut. cap. 22. 12. 8. This Injunction reacheth onely to the Men , and not the Women ; neither is there any of them , which use it . 9. Now forasmuch as at present this Four-cornerd garment is not any where in common use among them , because it would make them a scorn , and Laughingstock to the Nations among whom they live ; they , instead thereof , wear only under their other Garments a kind of square Frock , with the aforesaid Pendants , or Tassels fastened to it ; and this they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Arbancanfod : and this they do , in remembrance of the Commandements of the Lord , as it is enjoyned them in the above-cited place of Numb . ver . 40. Quas cum viderint , recordentur omnium mandatorum Domini , &c. That ye may remember , and do all my Commandements , and be holy unto your God. Notwithstanding in their Schools , at the time of their Prayers , they put on a certain square Woollen Vestment , with the said Pendants fastened at each Corner of it ; and this they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Taleth ; as we shall shew hereafter , cap. 11. 10. The men also ought to wear continually their Frontlets , which the Scripture calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Totafot , and are named by them , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Tephilin : commanded them , Deuteron . cap. 6. ver . 8. & cap. 11. ver . 18. Et ligabis ea quasi signum in manu tua , &c. Therefore shall ye lay up these my words in your heart , and in your soul , and bind them for a sign upon your hand , that they may be as Frontlets between your eyes : the manner , and form of these , you shall have described , cap. 11. Notwithstanding at present , partly to avoid the scoffes of the Nations where they live , and also because they account of these , as of a Holy thing , and such as ought to be used with great Discretion , and not upon every Triviall Occasion , they neither put on These , but only in the time of Prayer . 11. Some of them observe in dressing themselves in the Morning , to put on the Right stocking , and Right shoe first , without tying it ; then afterward to put on the Left , and so to return to the Right ; that so they may begin , and end with the Right side ; which they account to be the most Fortunate . 12. They hold it also an unbeseeming thing , for a man to make himself ready , without putting on a Girdle ; or something , that may divide the Lower part of the body , from the Upper . CHAP. VI. Of their Modesty in Evacuation . THe Rabbins have delivered very many Circumstances to be observed , in Evacuation , or Easing the body , concerning the place , and manner how they are to order themselves in the Act ; all which are tending to health , civility , and modestie . And they have been the more easily induced to treat of this Particular , because they found it specified also in the Law , Deuteron . cap. 23. ver . 12. &c. Habebis locum extra castra , ad quem egrediaris ad requisita Naturae , gerens paxillum , &c. Thou shalt have a place also without the Camp , whither thou shalt go forth abroad . And thou shalt have a Paddle upon thy weapon : and it shall be , when thou wilt ease thy self abroad , thou shalt dig therewith , and shalt turn back and cover that which cometh from thee . For the Lord thy God walketh in the midst of thy Camp , &c. therefore shall thy Camp be holy , that he see no unclean thing in thee , &c. 2. And first They say , that they must accustome themselves to do this business in the Morning , as soon as they are up ; and afterwards to wash their hands , that so they may go clean to their Prayers . 3. Whensoever a man feeles himself moved toward this businesse , he must not hold it : for in so doing , he should render himself willingly abominable ; against the Command given Levit. cap. 11. ver . 44. Nolite contaminare animas vestras , &c. 4. If the place be such , as that they may be seen by any , they must then use all possible Honesty , and Modestie . In Ancient times , when they had not the Conveniencie of doing this businesse within doores , but were fain to go abroad , they observed very many points , tending toward the Modestie of the Act : and because the place might sometimes not be so safe , and free from dangers , they used a certain form of Prayer , or Invocation , to their Tutelar Angels , that they would defend them from all dangers : but at this time there is no such thing used . 5. After they have done , they must wash their hands , and give praise to God ; acknowledging his great Goodnesse , and Wisedome , in that he hath made Man in so Wonderful a manner , and so preserves him : Whereas if the passages for the Evacuating the superfluities of the body should be stopt up never so little a while , he would die . And this Benediction they use to repeat , as often in the day , as their Necessitie calls them to this Act. CHAP. VII . Of the manner of their Washing in the Morning . THey wash their Hands , and Face , every Morning , as soon as they are up : and before they have so done , they take speciall care that they touch not either Bread , or any thing that is to be eaten ; neither any Book , or Holy thing . 2. As concerning the Quality of the Water , and the manner of Washing , the Rabbines have written , and enjoyned many Subtilties , and nice Circumstances : and they also say , that the water must not be cast upon the ground ; nor may they tread upon it ; because they account it an Unclean thing . 3. While they are Wiping their hands , and face , they say a Benediction : as we shall see in the 9. Chapter following . CHAP. VIII . Of Uncleannesse . IT was ordained in the Law , as appeareth out of Leviticus , that whosoever touched a Dead body , or the Carcasse of any Creeping thing , or a Leaper , or Menstruous person , and the like , should be Unclean : but for as much as the reason of this was , because such persons were forbidden to enter into the Temple : now that the Temple is destroyed , They say , that all these Precepts of Uncleannesse are ceased also . Only this one remained some time in force , by the Appointment of Esdra ; namely , that he , whose seed of Copulation hath gone from him , should be Unclean : as it is commanded Levit. 15. 16. Vir de quo egredietur semen Coitus , &c. And if any mans seed of Copulation go out from him , then he shall wash all his flesh in Water , and be Unclean untill the Even . But this being afterwards found to be too full of trouble , and difficultie , to be observed , by reason of the frequent Commerce betwixt Man and Wife , it was at length wholly dispensed withall . CHAP. IX . Of their Benedictions , or Laudatory Prayers . WE are here to understand , that it is ordained by the Rabbines , that they should say a Benediction , and render particular praise and thanks to God , not onely for every Benefit that they receive , and in all their Prayers ; but even upon every Extraordinary Accident also that befalls them , and in every action that they do ; and likewise for every Meat they eat , and every Liquor they drink , and every Good Smell ; for all the Precepts of the Law , and of the Rabbines that they observe ; for everie New thing , and every Strange thing that happens : and for each of these particulars , they have a Proper Benediction , and which is fitted , and appropriated to such , or such a thing . But seeing these several Benedictions are so many , as that it would be too tedious a businesse here to rehearse them , I shall onely touch at some of them , referring you to the Writings of the Rabbines , for fuller satisfaction herein . 2. In the Morning then , as soon as they are up , they say this ; Blessed be thou O Lord our God , who raisest the Dead to life ; who givest sight to the blind ; who stretchest forth the earth upon the waters : and many other the like . If they Wash , according to the Precept , they use this Benediction : Blessed be thou O Lord our God , King of the World ; who hast sanctified it in thy Precepts , and commanded us to wash our hands : if it be for the Study of the Law , they say ; Blessed , &c. who hast given us the Law : If in rejoycing , when they Eat Bread ; Blessed , &c. who bringest bread out of the Earth : if in Drinking ; Blessed , &c. that hast created the fruit of the Vine : for the Fruit of other Trees ; Blessed , &c. that hast created the Fruit of the Trees : for the Fruits of the Earth ; Blessed , &c. that hast created the Fruits of the Earth : for any pleasant Smell ; Blessed , &c. who hast created such an odoriferous thing : when they behold the high Mountains , or the Vast Sea ; Blessed , &c. who hast created all things from the begining : when they see , eat , or put on , any New thing ; and likewise , at the begining of every Solemn Feast ; Blessed , &c. who hast given me life , preserved me , and brought me up to see this day : if any one die ; Blessed , &c. thou Judge of Truth . In a word , both in all Things , and Actions whatsoever , either before , or after ; and in some , both before , and after , they say some Benediction to God : accounting it a high point of Ingratitude , if they should enjoy , and make use of any thing in the world , without having first made a Thankful Acknowledgment of it to God , the Creator of all Things . 3. And they are bound to say , at least , a Hundred Benedictions , every day : and because they use to say the most of them in the morning , when they go to their Devotions in the School ; these first morning Benedictions are therefore called , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Meah Beracoth ; that is to say , The Hundred Benedictions . CHAP. X. Of the Form of their Synagogues , or Schooles . THey make their Synagogues , which are called by them , Schooles , either little , or great , on the ground , or above staires , standing by themselves , or in part of another house , according as their best opportunities will give them leave : it being Impossible for them now to erect any starelie , or sumptuous Fabricks . 2. The Walls within are onely whited , or else wainscoted , or lined with boards : and round about them are written certain Verses , or Sentences , exhorting to Attention in Prayer . And round about the School are Benches made , to sit on ; and , in some , there are also certain Chests , to lay books , cloaks , and other things in . Over head are many Lamps , Candles , and Lights , both of Waxe , and of Oyl , to enlighten the place . At the doors are Boxes , or little Chests , into which , who so pleaseth , putteth in Money ; which is afterward distributed to the Poor . 3. In the East part is placed an Ark , or Chest , which they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aron ; in Imitation of the Ark of the Covenant , that was in the Temple : and herein is laid up the Pentateuch , that is to say , the Five first books of Moses , written most exactly , in Parchment , and with Ink prepared for the same purpose , in a large square letter , which they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Merubaath , Majuscula , in imitation of one of those Books , which was written by the hand of Esdra , ( whereof such a one is said to be at Cairo , ) who copied out that which was written by Moses his own hand ; as we read in the Cap. 8. of Esdra . And there must be so much exactnesse used in the Writing of this book ; as that if there should chance to be but one of the least letters , as a Vau , or a Jod , more or lesse , then the just number , it must be thrown aside , as uselesse , and not fit to be read at all : and many other Particulars there be , wherein the Transcriber may thus dangerouslie erre ; which are all set down at large by the Rabbines . Now this Book is not made up in the form of other books now in use , but in manner of a Rowl , as all books were anciently used to be made ; that is to say , Large pieces of Parchment are sewed together at length , with Thongs made of the skin of some Clean Beast , and not with Thread ; which they rowl up , and unrowl at pleasure , upon two staves of Wood. For the better preserving of this Book , it is alwaies covered with a Case of Linnen , or of Silk , which the Women use to beautifie with Needle-work , and Imbroyderie , with all the art they can , and so present it ; and also with another Silken cover about it , by way of Ornament . And he that is of abilitie , will cover the Ends of the Two Staves , whereon his book is rowled up , which are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Etz chaijim , Ligna vitae , with something of silver , either in the form of Pomegranats , which they yet for this reason call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Rimonim ; Pomegranats ; or of Bells , or some other the like : or else they encompasse them about at the top with a Coronet of silver , either that goes round about them , or else hanges as it were in the midst before them : and this they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chatarath , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ Cheder torah , Corona legis , The Crown of the Law : according to the Use and manner of the place , and the Fancie of the Owner of the Book . And there are in this Ark , or Chest , sometimes Two , sometimes Four , Ten , Twentie , or more , of these Books : and they are called all of them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Sepher torah , The Book of the Law : and out of These , they read , on every Festival day , and other set Times ; as we shall shew hereafter in its proper place . 4. In the Midst , or else at the Upper End , there is a kind of Woodden Table raised up something high , on which they lay the said Book , when they read in it ; and on which they lean , when they either preach , or otherwise speak to the Congregation upon any Occasion . 5. There is also a place either above the rest of the Congregation , or on one side of it , separated from the rest by Lattises of wood , for the Women ; who there stand at their Devotions , and see whatever is done in the School , though they are themselves unseen of any man , neither do they at all mix with them ; that by this Means , their Minds may not be led aside by any Sinful Thought , during the time of Prayer . 6. Notwithstanding , the Situation , and Ordering of all these Particulars is diverse , according to the different Customes of the severall Countries , Nations , and places where they inhabite . 7. There is One , that sings out the Prayers lowder then the rest , whom they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Cazan ; and Another , that hath the charge of looking to the School , and keeping it Clean , and Orderly , to set up Lights , and to attend all other needfull Offices that may occurre , during the time of Prayers ; and he also keepeth the Keys of the School . This Officer is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Schamash , that is to say , a Minister , or serving Officer . And both of these , as well the Cazan , as the Shamas , have stipends allowed them , out of the Common stock of the School they are of . 8. Of these Synagogues , or Schooles , there are perhaps one , two , sixe , ten , or More , in a City ; according to the Proportion of the Jews there inhabiting : allotting to each School such a number of persons , as it will receive ; and according to the different customes of the Levantines , Dutch , and Italians : because there is more Diversity found amongst them , in this Particular , and in what else relates to their Prayers , then in any other thing whatsoever ; every Nation following herein its own particular Fancy . CHAP. XI . Of their Prayers , square Vestment called Taleth , their Frontlets , and Book of the Pentateuch . THey repair to their Devotions in their Synagogues , or Schools , three times a day ; that is to say , in the Morning , from Sun-rising , till about the Fourth hour of the day ; and this they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Schacrith : in the Afternoon , about the Ninth hour ; which they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Minchah : and in the Evening , at the beginning of the Night ; and this is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Arbith . But in many places , except it be upon Festivall daies , they say their Afternoon Prayers , and their Evening , all together , about the time of Sun-set , as being the more convenient time . 2. They alwaies wash their hands , before they enter into the School : and in the Morning , they must neither eat nor drink any thing before they go , nor do any manner of businesse , nor so much as go to salute any friend , nor do any reverence to any . 3. In the Morning , as soon as they are entred , they put on each man his Taleth , or square Vestment , mentioned before , chap. 5. 7. 8. & 9. saying the Benediction , Blessed be thou , &c. which is used , when they put on their Zizith , or Pendants . And some put it onely on their head ; others turn it back about their neck , that so they may be the more attentive at their Prayers , without looking aside any way . 4. After this they put on their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Tephilin , mentioned before , chap. 5. paragr . 10. Which are made after this manner : They write upon two pieces of Parchment , with Ink prepared for the same purpose , and with verie great exactnesse , in a fair square letter , in each of them these Four passages out of the Law. The First is out of the Chap. 6. Deuteron . ver . 4. Hear O Israel , the Lord our God is one Lord , &c. the Second out of the 11. Chapt. ver . 13. And it shall come to pass , if you shall hearken diligently unto my Commandments which I command you this day , &c. the Third out of Exodus , Chap. 13. ver . 1. And the Lord spake unto Moses , saying ; Sanctifie unto me all the First born , &c. and the Fourth , out of the same Chapter , ver . 11. And it shall be , when the Lord shall bring thee into the land of the Canaanites , &c. And these they rowl up in a black piece of Calves skin ; that is to say , in One of them they put all the aforesaid passages of Scripture together in one Rowl , made up pointed at the end , which they fasten to a square piece of the said Calves skin , in the hardest part of it ; out of which skin there comes a certain String , or Thong of the same Leather , being an Inch broad , and about a yard and a half long : so that it may be tied upon the Brawnie part of the Left Arm ; and the said string , after a small knot made up , in the fashion of a Jod , may be turned round about the Arm , and so reach down to the middle Finger of the Hand : and this they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Tephilah she l jad , that is to say , The Pendant of the Hand . In the other , the aforesaid four places of Scripture are divided into four several parts , each from other ; and being afterwards fastened together again , they make a kind of square , with the figure of the letter Schin upon it : and then fastening it to the like square piece of hard Leather , as the other was , there are cut out of it two such Strings , or Thongs , as the other had : and so the said Square is to be placed upon the midst of the Forehead , the two strings encompassing the head , and being tied in a knot behind , in the figure of a Daleth , and the rest of them hanging down before , upon the Breast : And this they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Tephilah shel roseh , The Pendant of the Head. These are the Frontlers , which together with the Taleth they generally put on every Morning , and onely then : although there are some of the more Devout among them , that put them on at the Afternoon Prayers also : but there are not many that do so ; unlesse it be the Cazan , or Chaunter , who alwaies puts on the Taleth , or Square Vestment . 5. When they see , that there are Ten men , of the age of Thirteen years and a day , assembled together , ( for if they be under the number of Ten persons , they may not begin to sing Prayers solemnly : ) the Cazan , or Chaunter goes then to the Table , or Woodden Altar before spoken of ; and there begins the Prayers in a loud voyce , all the rest of the Congregation saying after him , in a softer Tone . 6. The Manner of saying their Prayers is very different among the Three several Nations above specified : and indeed there is not any thing wherein they differ more , then in this ; as was intimated before . In their singing , the Dutch far exceed all the rest : the Levantines , and Spaniards , use a certain singing Tone , much after the Turkish manner ; and the Italians affect a more plain , and quiet way , in their devotions . The formes and words are more , or lesse , according to the day , whether it be a Festival , or otherwise ; and yet there is some difference among them , on their Festivals also . 7. Neverthelesse the main Bodie , and substance of their Prayers , wherein all in a manner agree , is this . In the morning they say certain Psalms , especially the 145. Exaltabo te Deus meus Rex , &c. I will magnifie thee O God my King , &c. to the end : and all those following Hallelujahs : then a certain Collection of Praises to God , which is often repeated in all the Prayers , and at all times : a short prayer called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Cadisch , that is to say , Holinesse : a Prayer of Thanksgiving to the Creatour of the Light , and of the Day ; which they call , Jozer : that of Deuteron . Audi Israel , &c. Si ergo Obedieritis , &c. diverse times mentioned before : together with those words out of Num. cap. 15. Loquere filiis Israel , ut faciant sibi fimbrias , &c , These three Lessons are called Chiriat Scheman : then followeth the Veiaziu , &c. the Nineteen Benedictions to God : the Schemonah Asre , wherein giving praise to God , they crave at his hands all things that are most necessary for them , as Food , Health , Understanding , Liberty , Forgivenesse of sins , &c. which they first say in a low voice , and is afterwards repeated aloud by the Cazan ; adding thereto the 145. Psalm , and some certain verses out of the Prophets ; and that of Isaiah , cap. 6. Sanctus , Sanctus , Sanctus , Dominus Deus exercituum : Holy , Holy , Holy , Lord God of hosts , &c. with the interpretation of the said words in Chaldee : and after all this is said , there followes one Lesson more ; and in the last place they give thanks to God , who hath enlightened them to do him service ; beseeching him , that he would be pleased to bring all men unanimously to the knowledge , and worship of Him : And so saying , the Haleno lesabeah , they make an end of their Morning Prayers . 8. On Mundayes , and Thursdays , they adde in their Prayers , after the Schemonah Asre , certain Confessions , and Penitential Prayers . And these two dayes they account the fittest of the whole week , for a man to indict himself either a Fast , or any manner of Abstinence ; calling these two days , Days of Justice : because that Anciently , the Magistrates , and Ministers of Justice were wont in their several Cities ; to sit on these dayes , and administer justice ; and the Villages , and places adjacent , came all in , as to a Market , to the chief City , or Town , as it were in a kind of relation to the divine Justice . 9. In their Afternoon Prayers , they begin with the 145. Psalm ; then the Cadisch ; the Nineteen Benedictions ; the Schemona Asre , first in a low voice , and afterwards aloud : and so repeating the Cadisch again , they make an end . 10. In the Evening they say certain Praises to God , who bringeth on the Night ; and , who loving Israel , gave them his Precepts : then the Three Lessons , called Chiriath Scheman : an acknowledgment of his mercie , in bringing them up out of Egypt ; after that , a prayer , that he would vouchsafe to preserve them that Night from dangers : then 18. verses out of the Prophets , the Nineteen Benedictions , the Schemona Asre , in a plain Tone onely , the Haleno Leschabeah ; and lastly , the Cadisch , with which they end their Evening Service . 11. These are the principal parts , of which their three daily Services do consist always : and although that on their Solemn and Feastival days , there are certain other pieces added , suitable to the day , and the present occasion , as shall be declared in its proper place ; yet is this the Base and Ground-work of the businesse , both for the Order , and substance of the whole . And thus farre there is no great difference , betwixt the three principal Nations above specified ; but they do , in a manner , all conform to this Method in their Devotions . 12. The whole Pentateuch they divide into 48. or 52. Lessons , which they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Paraschoth , that is to say , Divisions : and one of these is read every week in the School ; so that by this meanes , throughout the whole Year , though it should have thirteenth Moneths in it , it will notwithstanding all be read . On Mondaies , and Thursdaies , after the penitential prayers , they take the Sepher Torah , or Book of the Law before spoken of , chap. 10. out of the Chest or Ark ; and saying the Third verse of the 34. Psalm ; O magnifie the Lord with me , and let us exalt his name together ; and some others the like , they lay it upon the Table , or wooden Alter : and then taking it out of the Covers , and opening it , there are three persons invited up , to read the beginning of the Parascha , or Lesson for the day ; One , one piece ; and another , another : and these say a Benediction , at the beginning , and another at the end . Then the Cazan , or Chanter , giveth a blessing upon them ; and so each of them promiseth to give something , either to the Poor , or to the use of the School ; or else to the Chanter himself , or to the Schamas , or Ministring Officer . After this , the said Sepher Torah is lifted up on high , open , and the Holy Scripture , contained in it , is shewed to all the Congregation ; saying these words out of Deuter. cap. 4. ver . 44. Ista est Lex , quam proposuit Moses coram filiis Israel , &c. This is the Law , which Moses set before the Children of Israel , &c. But the Levantines use to hold up the Book , in the sight of the People , before they begin to read in it . After this is done , they shut it up , and put it into its Covers , and so lay it up in the Chest again . 13. This Ceremonie , of Reading in This Book , and of Inviting , in this manner , more , or fewer , up to the Reading in it , is said to have been ordained by Esdra ; and it is done every Feastival , and every Fast day ; as shall be hereafter declared in order . 14. And because every one desires , out of Devotion , to have a hand in some or other of these Religious Acts , either of taking forth , or laying up the Book again , or other the like Occurrences , during the time of Prayers ; these Favours are therefore bought of the Chaunter ; and he that biddeth most , shall have a share in them : and the Money , which cometh in this way , goes either to the use of the School , or else to the Poor mans Box. CHAP. XII . Of their Priests , and Levites ; and of their Wives , and Titles . IN Ancient Times , while the Temple stood , their Priests were onely such as were descended from the stock of Aaron ; as we read in Exodus , chap. 29. and in other places . And these served at the Altar , in offering all their Sacrifices and Oblations , burning Incense , and whatever other Religious Duties were to be performed : and to them was given , not onely those Portions of the Sacrifices there set down ; but , of every Beast also that was killed , they were to have the Shoulder , the Head , and the Inwards and likewise the Firstlings of all their Flocks , and Herds ; the Price of Redeeming the First-born of their Sons ; the First Shearing of their Sheep ; Two in the Hundred , at the Gathering in of all their Fruits ; a Piece of Dough , when they made their Bread ; and all other things , set down at large in the Scriptures . 2. The Levites were to sing , at the times appointed , in the Temple : and their Portion was , the Tithe of their Fruits ; which they gathered up , going from place to place , throughout the several Villages . 3. But now that they are no longer bound to the payment of these Gifts , except those Jews only , that inhabite within the Territorie of Jerusalem , and other parts of Judaea ; and also because there are very few of them that have either Lands , or Flocks ; it is hence come to passe , that notwithstanding there are many among them , that pretend to have it delivered over unto them by Infallible Tradition , that they are descended of the Stock of the Ancient Priests , and Levites ; yet since the Transmigration hath been so long , and so Universal , these men have no Priviledge at all above the rest : save onely , that the Price of Redeeming the First-born of their Sons , belongs to Them ; and besides , they have the Priviledge of being the First in Reading in the Pentateuch , when they are invited up to it among others : as was declared in the Precedent Chapter , Part 12. They also Blesse the People , upon solemn Feastival daies , saying those words out of Numb . chap. 6. vers . 24. Benedicat tibi Dominus , & custodiatte , &c. The Lord blesse thee , and keep thee , &c. 4. They may not touch , not stand under any Roof , or Covered place , where any Dead Person is . The First-born of their Males are also redeemed from Them : as we shall shew , Part. 4. Chap. 9. 5. A Priest may not take to wife any woman that hath been put away by a former Husband ; nor any Kinswoman , that hath had the Caliza , or been refused by her Husbands Brother : as shall be declared , Part. 4. cap. 7. 6. Lastly , in some few Cases , the Levites follow in their order , next after th●● Priests . CHAP. XIII . Of their Flocks , and Tillage of the Ground . THey may by no means sow two sorts of seed together , as Wheat and Barley ; and the like : much lesse may they sow them together with the stones of Grapes : as it is written , Levit . chap. 19. ver . 19. Agrum tuum non sere● diverso semine , &c. Thou shalt not sow thy field with Mingled Seed , &c. Neither may they Graffe any Tree , or Plant ; as a Nut-tree upon a Peach-tree ; or an Apple-tree upon an Orenge-tree ; and the like : neither may they plant young Graffes among their Ploughed Lands : notwithstanding it is lawful for them to eat of the fruit that growes upon the said Graffes , or Trees . 2. If a Man plant any Tree that beareth fruit , he may not eat of the fruit of it , till after the Third year that it had been planted : notwithstanding that Anciently it was the Fourth year also to be brought unto the Temple : and Now it is redeemed , with some little Ceremonie . And this they observe , out of the said Levit. 19. 23. 3. They may not put together any Beast with another , that is not of the same kind ; as an Asse and a Cow , or the like , that they may engender one upon the other : as it is said , Levit. chap. 19. ver . 19. Jumentum tuum non facies coire cum alterius generis animantibus , &c. Thou shalt not let thy cattel gender with a diverse kind . Neither may they yoak them together , either in plowing their Land , or drawing a Cart : as it is enjoyned , Deuter. cap. 22. ver . 10. Non arabis in Bove simul , & asino , &c. Thou shalt not plow with an Oxe , and an Asse together . 4. In reaping their Corn , they were to leave a part of their field uncut : and so likewise in gathering in their Vintage , they were commanded to leave some Grapes behind them . 5. Every Seventh year their land was left Untilied ; and whatsoever sprung up of it self that year , went to the Poor : as we find , Levit. cap. 25. 6. The Firstlings of the Males of every Clean Beast , as of Cow , Sheep , and the like , if they be without blemish , they may neither eat nor keep for their own use ; because Anciently they were to be given to the Priest , or else they were to be redeemed of him . And so , at this time , they may not make any use of them , neither for food , nor any other service , except they should chance to be some way Defective . An Asse must be redeemed with a Lamb , given to the Priest ; as it is written , Exod. 13. 13. 7. If any one find a Nest , in the field , of Clean Birds , that is to say , such as it is lawful for them to eat , and the Damme sitting either upon the Egges , or the young ones , he may not take the Damme with the young ; but if he will take away the Egs , or the young ones , he must let the Dam flie . And this is commanded in the Chap. 22. ver . 6. Deuteron . Si nidum avis inveneris , &c. If a Birds nest chance to be before thee in the way , in any tree , or on the ground , whether they be young ones , or Egs , and the Dam sitting upon the Young , or upon the Egs , thou shalt not take the Dam with the Young. CHAP. XIV . Of their Charity to the Poor , and their Tendernesse shewed to their very Beasts . IT cannot be denied , but that this Nation is very full of Pitie , and Compassion , toward all people in want whatsoever : seeing that , notwithstanding there must necessarily a very great number of them be such ; the greatest part of them being Poor , and the whole Nation exposed to more Misfortunes , then any other People in the world ; and besides , those few Rich men , that are found amongst them , having neither any Revenues , or Possessions , which are onely properly to be called Riches : yet notwithstanding do they relieve all their Own Poor , principally ; and besides these , what other Person soever they find to be in want ; and that upon all occasions . 2. In great Cities , the Poor go every Friday , and on the Eves of every solemn Feastival , to the houses of the Richer sort , and of others also that are but of Indifferent Fortunes , collecting their Benevolence ; and to all of them is given something , according to each man's Abilitie : besides , that there are the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Parnassin , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Memunim , men that are deputed to be Overseers of the Poor , and which send their Allowances home to their houses ; especially to such as have been men of Esteem , as also to those that are ashamed to ask , to the sick , and to poor Widows , who do not so much as stirre abroad all the week long . 3. In each School , or Synagogue , all the Offerings are put together , and Part of That also , which is given for the Favour of being an Assistant in any of the Religious Ceremonies before mentioned , cap. 11. paragr . 14. and that which is cast into the Poor man's Box : and all this is distributed among the Poor . 4. But in case of any extraordinary Occasion ; as when any Poor man , either of that Citie , or a Stranger , is to marry a daughter , or to ransome slaves , or the like ; the aforesaid Overseers procure a Promise to be made him , from each particular man in the Congregation ; that is to say , the Chaunter upon the Sabbath day goes about the School , and saies to each particular person ; The Blessing of God be upon the man ; that shall give so much , to such a Charitable Work. And because it is unlawful so much as to touch any money upon the Sabbath day , therefore every man in particular makes a Promise to give what he pleaseth ; and this is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Nedabah , Oblatio Voluntaria , a Voluntary Offering , or Free Gift : which each man very willingly payeth , the week following , according to the sum which he had formerly made Promise of . And so , all the Particular Sums , being put together , are delivered to the Poor man , for whom they were collected . 5. There are moreover , in every Great Citie , several Fraternities , or Companies of select Officers , who have the charge of many Works of Charitie : as for example , some that take care of the sick ; and for the Burial of the Dead ; and this is commonly called , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Ghemiluth hassadim : Others , for Simple Alms , cailed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Zedacah : Others , for the Redeeming of Slaves , called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pidion Shebim ; and some , that have the Charge of marrying Poor Virgins , called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Hassi betuloth : and many others ; either more , or lesse , according to the number of the Jews , that inhabite in the said Citie . 6. If any Poor man have any Extraordinary Necessitie , greater then the Inhabitants of the Citie where he lives are able to supply ; he then goes to the Principal Rabbines of the Citie , and they give him a Testimonial under their hands , that he is an Honest man , and one that deserves their Charitie ; and withal intreat , that every one would lend him his assistance . Then goeth He , with this Testimonial , to all places where any Jewes dwell ; and whether it be a Castle , Village , or other small place , he is there entertained , a day , or two , with Meat , Drink , and Lodging ; and money , at his departing . And if he come to any great Citie , he there procures a Confirmation of his Testimoniall , by the Subscriptions of the Rabbines of that place ; and so is sent to the School , from the Parnassim , or the Publick Officers , that have the charge for the Relief of the Poor in that place ; and thus , in some one of the forementioned Manners of Collection , he is Relieved , and receives their Assistance . 7. The Jews send their Almes yearly , from all parts wheresoever they inhabite , to Jerusalem , for the Maintenance of the Poor that live there , and spend their time Praying for the Well-fare of the Whole Nation : as they also do to other Parts of Judea ; as namely to Saffet , Tiberias , and to Hebron , where the Sepulchres are of the Patriarks , Abraham , Isaac , and Jacob , and of their Wives . 8. Each man in particular may , besides all this , give Alms , when , and how much he pleaseth , according as he shall think fit . 9. They account it also a Work of Pietie , to relieve any one whatsoever that is in Misery , although he be no Jew ; and especially those of the City , or place , where they inhabite : esteeming it an Act of Charitie due to all Mankind , Indifferently ; the Rabbines having also expresly enjoyned them so to do . 10. And the Greatnesse of their Charitie , and Pity , appears in this ; that they are very careful not to torment , or abuse , or put to any cruel death , any Brute Beast ; for as much as , they are all of them created of God : according to the Psalmist , Psal . 145. ver . 9. Et Miserationes ejus super omnia Opera ejus : And his mercy is over all his Works . PART II. CHAP. I. What Language they use in their Ordinary Speech , Writings , and Preaching . THere are at this time very few among them , that are able to discourse Perfectly in the Hebrew , or Holy Tongue , which they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Laschion hacodesch , wherein the Twentie four Books of the Old Testament are written : nor yet in Chaldee , which is the Language of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Targum , or Chaldee Paraphrase of the Bible , and which they commonly spake before their Dispersion : because they all generally learn , and are brought up in the Language of the Countries , where they are born : So that , in Italy , they speak Italian : in Germany , Dutch : in the Eastern Parts , and in Barbary , they speak the Language of the Turks , and Moors ; and so of the rest . And they have made these Strange Languages so much their Own , as that Many of them that have gone out of Germany , into Poland , Hungary , and Russia , to inhabit , have notwithstanding preserved the Dutch Tongue in their Families , and made it their Mother Tongue to all their Posterities : as likewise those that have gone out of Spain into the Eastern parts , for the most part speak the Spanish Language : But in Italy they use both the one , and the other ; according to the place , from whence the Fathers are descended . So that the Common people every where conform themselves to the Language of the Nations , where they inhabit ; onely mixing now and then a broken Hebrew word , or two , in their discourse one with another : although the Learneder sort among them are somewhat more Perfect in the Language of the Scripture , and have it , as it were , by heart . Notwithstanding it is a very rare thing to meet with any among them , except they be their Rabbines , who are able to maintain a Continued Discourse in Hebrew , Elegantly , and according to the Proprietie of the Language . 2. And besides , in the Pronunciation of the Hebrew , they are so different among themselves , that a Dutch Jew can hardly be understood by an Italian , or an Eastern Jew : neither is there any among them that speak more clearly , and exactly according to the Rules of Grammer , which they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Dikduk , then the Italian doth . 3. And indeed the Pure Hebrew Tongue being of little extent , and very barren of words , there being no other Bookes , anciently written , to be found now , save onely the aforenamed Twentie four Books of the Old Testament , whence the whole Language was to be fetched ; the Rabbines have since thought good to enlarge it , by borrowing many words from the Chaldee , and some few from the Greek , and other Languages , and inventing also severall words for the names of things ; in like manner as Writers in all Ages have done , fitting Terms of Art , for the better Understanding of their Philosophy , and other Sciences . 4. This Language is still in use among them , in writing of Books ; in all kinds of Contracts ; in Bills , either Private , or Publick , and the like . But their Ordinarie Letters of Complement , or Businesse , are written , for the most part , in the Vulgar Language of the place where they are ; although sometimes they use the Hebrew Character : Onely those of Morea still retain the Hebrew Tongue also , and use it in their Familiar Letters . 5. In their Preaching they likewise use the Language of the Countrie , that they may be understood by All ; that is to say , they cite the Texts of Scripture , and sayings of the Rabbins in Hebrew ; and afterwards interpret the same in the Vulgar Tongue . 6. Their manner of Preaching , or making Sermons is thus : the Whole Congregation sitting quietly in the School , He that hath a Mind to Preach , ( which is easily granted to any that desire it , ) either putting on the aforenamed Taleth , or else going , without it , up to the Wooden Alter , or Table , spoken of Par. 1. cap. 8. begins his Speech there , repeating some Verse or other , out of the Lesson for the day , and this is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Nosè : that is to say , the Text , or Subject , whereof he intends to treat : adding after it some Sentence out of the Wisemen , or Rabbins ; and this is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Maamar : and so making a kind of Preface , and proposing some certain Subject , suitable to the sense of the aforesaid Passage out of the Lesson for the Day , he proceeds on to his Sermon ; alledging Texts of Scripture , and the Authoritie of the Rabbines in his Discourse , every man as he is able , both for the Style , and Method : which is very different , among the several Nations . 7. And this is done every Sabbath day , and at all the chief Feastivals , for the most part , and onely then : unlesse there be some Funeral Sermon to be made , at the death of any Person of Note , which useth to be done upon any of the Week daies , or working daies , according as the Occasion requireth . CHAP. II. Of their Academies , and Studies , and of the Originall , and Continuation of the Gemara . THey account it the most Pious work that may be , to studie either the Holy Scripture it self , or any Expositions of it : having regard to that Command , Deuteron . cap. 6. ver . 7. Et Meditaberis sedens in domo tua , & ambulans in itinere , &c. Thou shalt teach ( these words ) diligently unto thy children , and shalt talk of them when thou sittest in thine house , and when thou walkest by the way , and when thou liest down , and when thou risest up . 2. Some few among them studie the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Cabalah , that is to say , Revealed Speculation , and the Secret Theology of the Scripture : Others studie Philosophie , and other Sciences , both Natural , and Moral ; notwithstanding applying all of them to the Understanding of the Scripture : for otherwise they would account the studie of these points of Learning a most Dangerous , and Pernicious thing : unlesse it were in reference to the studie of Physick , which some of them professe . But the most usuall , and Common studie among them , is , that of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Gemara , which was properly , and Originally called the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Talmud , where the use of it is permitted them ; or , where it is forbidden them , they studie the Writings of the Wisemen , or Paraphrases , and Abridgments of the Talmud . 3. And for this cause have they their Academies also , called by them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Jesiboth , where they meet together to Dispute , the Rabbines with their Schollers ; but talking all together confusedly , and without any Order at all : and this is usually done in the Mornings , after prayers are ended , every day of the week , except Fridaies , the Sabbath day , and their Feastival daies , and their Eves . 4. And because that all the Rites , Precepts , and Customes of the Jewes , and their Authoritie , are all grounded upon This Book of the Talmud , I shall here give the Reader a short Account of the Originall , Order , and Continuation of it . 5. In the first Chapter then of this Book is declared , how that the Written Law , which they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Tora Shebichthab , Lex quae in Scripto , was given by Moses : and the Exposition of this Written Law , and Other of their Ordinances , they have received from the Mouth of their Rabbines . Now no Part of this Later was to be put into Writing , so long as the Temple stood : and it was therefore called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Torah Schebeal peh , Lex quae per os , The Law delivered by word of Mouth , because it was Traditional , and delivered over from one to another , by word of Mouth only . 6. But afterwards about one Hundred and Twentie Years after our Saviour Christ , when the Temple was now destroyed , there was a certain Rabbine , named Rabbi Juda , who , for his sanctitie , and Holinesse of Life , was honoured by the Jewes with the Title of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Rabbenu haccadosch , Magister noster sanctus , Our Holy Master , who was very intimate with , and greatly respected by Antoninus Pius the Emperour , and was also a very Richman . This Rabbi Jehuda , perceiving , that since the Transmigration , and Dispersion of the Jewes , the Traditionall Law began by degrees to be lost , and to be in danger of being quite forgotten ; he makes a Collection , in Writing , of all the Decrees , Opinions , and Traditions of all the Rabbines , that had ever been , down to his own time ; and this Collection , being made in as good a Method , and as short as he could , he called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mishnah , that is to say , Lex secundaria , or a Repeating of the Law : and he divided it into Six Tracts , or Parts . The first of which treated of Seeds , and of Tillage : The second , of the Feastivall daies : The third , of Marriages , and things appertaining to Women : The Fourth , of Dammages , and Suites of Law , and all Civil Matters : Ths Fift , of Sacrifices : The Sixt , of Cleannesse , and Uncleannesse . And because this Collection of his was so very brief , and therefore the harder to be understood , in so much that it gave occasion of many Disputes , and Controversies , which were raised upon It ; therefore about some Three Hundred and Fifty Years after Him , there were two other Rabbines , dwelling in Babylon , the one of them named Ravenà , the other Ravascè , which collected together all the Expositions , Disputes , and Additions , that had been made upon the Mischnah , down to their own time ; adding besides many Reports , Sentences , and sayings of their own , which they found to make any thing to the businesse in hand , and thus making , as it were , the Mischnah to be the Text , and all the rest to serve as a Comment , or Exposition upon It , they made all up into a Book , which they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Talmud Baveli , the Talmud of Babylon , or the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gomarah , which they divided into Sixtie Sections , called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Massactoth ; but following the Order , and Method of the fore-mentioned First Six Tracts . And although that one Rabbi Jochanan had , not many Yeares before , made the like Collection , at Jerusalem , which Book is therefore in like manner called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Talmud Jerusalmi , the Jerusalem Talmud ; Yet by reason of its being too Compendious , and also because of the Roughnesse , and Uneavennesse of the Style , That of Babylon hath onely obtained , and is now in use ; as being both the Larger , and the easier to be understood . Upon this Later there is a Comment made , by one Rabbi Solomon Jarchi , called also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Raschi , by way of Abbreviation : and there are also extant upon it the Disputations of a certain Academie of Rabbines , which they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Tossaphoth : and many are the Extracts that have been made out of this Book ; especially Three of the aforesaid Six Tracts ; those other Three , concerning Seeds , Sacrifices , and of Cleannesses , being at this day not to be found any where . 7. This Talmud , we have here described , was afterwards prohibited to the Jewes , by some certain Popes ; and then again the use of it was permitted them , by some others : but now it at length continues utterly prohibited ; and , in Italy especially , it is not read , nor so much as any where to be found . CHAP. III. Of the Manner how their Rabbines are created ; and of their Authority ; and Power of Excommunication . THe Rabbines use not to make any means , for the Procurement of the Title of Doctor ; yea they rather account it an Argument of Pride , and a shameful thing , to endeavour any such thing ; and therefore neither do they put themselves upon the Examination of any . But , when any one is known to be of sufficient knowledge , and an Apt Person for the Dignity of a Rabbine , that is to say , such a one as is sufficiently well skilled in the Traditional Law , or that which was delivered by Word of Mouth , how little knowledge soever he hath of the other Humane Sciences ; he is by a Common Consent of all , in the Eastern parts , accounted a Rabbine , and called by the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Cacham , that is to say , a Wiseman . But in Germany , and Italy , they are to be honored by the Ancientest Rabbines , ( and that either in Writing , or by calling them so , ) with the Title either of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Caber di Rab , that is to say , a Master's Fellow ; which is a kind of a Middle Title of Dignity , and is usually given to Young Men , or to such persons as are not thoroughly versed in the Law ; or ese of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Morenu , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Rab , that is to say , Master , or Doctor ; and so are they from thenceforth called . 2. These men , that is to say , the Cacham , Rab , or Morenu , decide all Controversies concerning the Things that are either Lawful , or Prohibited , and all other Differences ; they execute the Office of Publick Notaries , and give Sentence also in Civil Controversies ; they Marry , and give Bills of Divorce ; they Preach also , if they can ; and are the Chief men in the Academies before mentioned ; they have the uppermost Seats in their Synagogues , and in all Assemblies ; and they punish those , that are Disobedient , with Excommunication : and there is generally great Respect shewed unto them in all things . 3. When they Excommunicate any one , they Curse him , and declare him Openly to be Excommunicate ; and in this case it is not lawful for any other Jew , either to speak to him , or come within Four Yards of him : neither may He come within the Synagogue , or School ; but he is to sit upon the Ground with his shoes off , as if he mourned for some of his dead Kindred ; and this must he do , till such time as he shall have been absolved by the Rabbine , or Rabbines , and shall have received their Benediction . 4. And if it be the Solemn , and Grand Excommunication , then do the People all repair to the School , and lighting Black Torches , and sounding Hornes , they Curse Him that shall do , or that hath done such , or such a thing . And all the Children and the People answer , and say , Amen . CHAP. IV. Of their Oathes , and Vowes . THey are utterly forbidden to swear in Vain ; or , so much as to name , without special occasion , any one of the Many several Names of God : according to that Commandment in the Decalogue , Exod. Cap. 20. ver . 8. and Deuteron . cap. 5. ver . 11. How much more unlawful then is it , to swear Falsly by it , and to defraud any thereby : as it is written Levit. 19. ver . 12. Non perjurabis in nomine meo , &c. Thou shalt not swear by my Name falsly ; neither shalt thou profane the name of thy God. 2. Neither are Vowes very Commendable , in their Esteem ; yet when they are made , they ought to be kept . Neverthelesse the Husband may dispence with , or break any Vow of Abstinence , that his Wife shall have made , and that without her Consent too ; provided he do it within the space of 24. houres , after he heard of it . And the Father may in like Manner break , or dispence with a Vow made by his Daughter that is a Virgin : according to that of Num. 30. where these things are spoken of at large . 3. They have a Tradition also , that , if a Man , or a Woman , make a Vow , or take any Oath whatsoever ; if it be not to the Prejudice of of any Third Person , that it should be broken ; and if it may , upon any tolerable pretence , or reason , be wisht unmade again ; in this Case any one of the Principal Rabbines , or any other Three men , though they have not any Title of Dignity , may absolve , and discharge them from it . So that , He that would be absolved from any Vow , by him made , goeth either to a Rabbine , or to any Three other Men ; and they , hearing his reasons why he repents himself of having made such , or such a Vow , if the thing seem but Reasonable , they say unto him thrice , Be thou absolved from this Vow , &c. and so he is discharged . CHAP. V. Of their dealing in Worldly Affaires , and of their Usury . THey are commanded , both by the Law of Moses , as also by that of the Rabbines , or the Traditionall Law , to carry themselves most Uprightly in their Dealings , and to defraud , or cozen no man , neither Jew , nor other : observing alwaies , and with all sorts of men , those Just Waies of Dealing , which are commanded them in many places of the Scripture ; and particularly in Levit. cap. 19. ver . 11 , 13 , 15 , & 33. to the end of the Chapter . 2. And those men , that have given out , of Them , some in Speeches , and others in Writing , that they swear every day , ( and account it a godly work , ) to endeavour to defraud , and cheat the Christians , is a most Grosse Untruth , and scattered abroad by these men , onely to render them more Odious among the Nations , then they are . Whereas , in truth , many of the Rabbines have commanded them the clean contrary , in their Writings : out of which , Rabbi Bechai hath made a full Collection of the passages , that concern this particular , in his Book Intituled , Cad hachemah , under the Letter , Ghimel Ghezelah : where he saith , that it is a far greater sin , to defraud one that is not a Jew , then to defraud a Jew ; in respect of the scandal , which by this means is given ; besides the wickednesse of the Act it self : and this they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Chillul haschem , To profane the Name ( of God. ) which is one of the Greatest sins that can be . So that if there chance to be found any among them , who is a Fraudulent , Cheating person ; it must be imputed to the Dishonestie , and Basenesse of that Particular mans Disposition ; and not , that he is any way prompted thereto , by any Encouragements , either found in the Law , or any way given him by the Rabbines . 3. True it is , that by reason of the Distresse , into which their so Long Captivitie hath brought them , and their not being suffered to enjoy any Lands , or Possessions at all , or to exercise many other kinds of Merchandisings , and waies of Traffick , that are of Reputation , and Profit ; they are at length become much abased in Spirit , and have degenerated from the Ancient Israelitish Uprightnesse , and Sinceritie . 4. In like manner as , for the same reason , they have made it Lawfull to take Use-money : notwithstanding that which is said , Deuter. 23. ver . 19 , & 20. Extraneo foenerabis , & fratri tuo non foenerabis , &c. Thou shalt not lend upon Usury to thy Brother , &c. Unto a Stranger thou mayst lend upon Usury , &c. Where , by the word Stranger , it is clear , that no other could be meant , but onely those Seven Nations , of the Hittites , Amorites , Jebusites , &c. from whom God commanded them to take even their Lives also . But for as much as , Now , they have no other way of Livelihood left them , but onely this of Usury ; they allege it to be Lawful for Them to do this , as well as for the rest of their Brethren by Nature . 5. And These Seven Nations are onely meant , in all those places , where ever the Rabbines permit any Usurie , or any Extortion to be used ; seeing that the same is so often permitted unto them in the Holy Scripture , and , without all doubt , none of those Nations , among whom they are at this Present dispersed , and suffered to inhabite ; and do likewise receive all Courteous Usage , from the Princes of the several Nations ; especially among the Christians : seeing that , This would be a Crime , not onely against the Written Law , but against that of Nature also . CHAP. VI. Of their Contracts , Evidences , Witnesses , Judges , and Judgments . EVery Contract , or Agreement , is concluded by each of the Parties touching the skirt of a Garment , or other Cloath of Witness : and this is done , as it were , in form of an Oath , and is called , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Kinian Sudar , Possessio per Sudarium , ( sive Pannum : ) a Bargain by a Cloath , or Handkercheif . 2. The Writings drawn by a Publick Notary , are of no Authoritie at all among Them , unlesse they are subscribed by One Witnesse : and any writings whatsoever , either of Bargaines , Wills , Marriage , Divorce , and whatever other Businesse Imaginable , if they be signed by Two Witnesses , they are of Force and Validitie . 3. If any man would have his Writings to be of Force , for ever after , and in all places whatsoever ; he then adds , a Confirmation to them , by adding Three Others , to the Former ; and These are called Judges of that Case . 4. When any Witnesses are , in any business , to be examined , their examinations must be taken , in the presence of the person Accused , or of the Adverse partie . 5. When any Differences , or Controversies of what nature so ever , do arise , the principal Rabbines are the Judges of them , in most parts of the World : or else , they refer the Business to Arbitration , putting it into the hands of Two or Three of their Friends , that are Indifferently ingaged to both parties . 6. Their manner of Giving Judgments is agreeable to the Rules set down by the Rabbines at large , in many of their Books : and particularly in a Book called by them , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Chosen hammischpat , Pectorale Judicij , The Breast-plate of Judgment : and in many of their Resolutions of Cases Proposed , which they call , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Scheeloth , Teschivoth ; Questions and Answers : which are taken , for the most part , out of Exod. cap. 21. Haec sunt Judicia , &c. Now these are the Judgments , which thou shalt set before them : and the following , cap. 22. & 23. and Deuter. cap. 22. 23. 24. 25. and lastly , according as the Judge , in Reason , shall think meet , who is to have regard both to the Person , the Case in Controversie , and the Circumstance of Time. 7. In Criminall matters they , in all places , submit themselves wholy to the Punishment of the Prince , under whose subjection they live . Onely in Case of offending against any Rites of their own Law , they are liable to Excommunication by their Rabbines , as hath been formerly said , chap 3. CHAP. VII . Of Meats that are Forbidden them ; and how they eat their Flesh . THey may not eat of any Beast , that is not Cloven-hoofed , and which cheweth not the Cud ; as Oxen , and Sheep do : but not either Conies , Hares , or Hogs . Neither may they eat any Fish , that hath not Skales , and Fins : nor , that is covered with a shell : Nor any Birds of prey , nor any creeping thing : as is specified at large , Levitic . cap. 11. 2. And for this reason , they eat not any thing that is dressed by any other , then of their Own Nation : nor use any of their Vessels , or Kitchen Implements : least haply they might have been formerly used , in the Cooking of some or other of the Meats Forbidden them : as hath been formerly touched , Part. i. Cap. 3. Neither do they use any other bodies Knife . 3. They eat not the Fat , either of an Oxe , Lamb , or Goat : according to the Command given Them , Levit. cap. 3. ver . 17. Nec sanguinem , nec adipem omninò comedetis , &c. It shall be a perpetuall Statute for your Generations , throughout your dwellings , that ye eat neither Fat , nor Blood. Neither do they eat of the Sinew of the thigh : observing that which is written , Genes . 32. ver . 32. Quamobrem non comedunt nervum filii Israel , &c. Therefore the Children of Israel eat not of the Sinew which shrank , which is upon the Hollow of the Thigh unto this day , &c. and therefore of what Beast soever they eat , they are very carefull to take away all the Fat , and the aforesaid Sinew . And hence it is , that in many places of Italy , and especially in Germany , they eat not at all of the Hinder Quarters of the aforenamed Beasts : because there is , in these parts of the Beast , both very much Fat , and also the Forbidden Sinew ; and it asketh so much care to cleanse the parts of these , that there are few that are able to do it , or dare undertake it . 4. They may not eat the Blood of any Beast of the Earth : as it is written , Levit. cap. 17. Repleatur omnis anima ex vobis , non comedet sanguinem , &c. and in many other places : neither yet will they eat an Egge , least happily there should be some string , or small thread of Blood within eat . And perhaps it was for this reason , that they were forbidden to eat any Beast of the Earth , or any Bird of the Ayr , except they first cut the Throat of it , that so the Blood might go out . 5. This Act of Cutting the Throat , or Sticking of any Beast , must be performed by the hands of one that is very well versed in it , and skilled in all the Necessarie Circumstances that belong hereto : for example , he must slit the Gullet , with a sharp Knife , that hath no Notches , or Cracks in the Edge of it , thrusting it nimbly in , as far as needs , that so the Blood may issue out in a free Uninterrupted stream : which Blood is poured upon some dry part of the Ground , or into Ashes ; and afterwards covered with the said Ashes , or part of the Earth : as it is commanded , Levit. cap. 17. ver . 13. Fundat sanguinem ejus , & operiat illum torr'd ▪ He shall pour out the Blood thereof , and cover it with dust . 6. They may not cut off a Joynt of any Living Beast , and eat it , either Boyled , or Raw. 7. They may not kill , in the same day , a Cow , and her Calf ; nor an Ewe , & her Lamb ; nor a Shee-goat , and her Kid ; nor the Sire of any Beast , with the Young , if they know it : as it is commanded , Levit. cap. 22. ver . 28. Sive illa bos , sive ovis , non immolabuntur una die cum foetibus suis : And whether it be Cow , or Ewe , ye shall not kill it , and her young , both in one day . 8. If any Beast , or Bird , of the number of those which it is lawful to eat , die of it self , or were killed in any other manner , then hath been said , they may by no means eat of it . 9. And if by chance it should have had any Bone broken in its Life-time , in certain parts of the Bodie , which are specified by the Rabbines ; or if it were any way hurt , so that it might have died of That hurt , they must not eat of it . 10. So likewise , if in the Bowels of any Bird , there should chance to be found any Thorn , or sharp Prick , that had got into the Bodie of it ; or , in the Bodie of any Four-footed Beast , any Impostumation , or Swelling , or that the Lungs grew to the sides , ( all which Particulars they very diligently search into , after they have killed it : ) they must not eat of it : Observing all these Circumstances , from that which is written , Exod. cap. 23. toward the End of the Chapter ; and likewise in other places . 11. From this Prohibition of Eating of Blood it is , that they put all their Flesh into Salt , letting it lie in it for the space of an Hour , before they put it into the Pot , or Pipkin , to be boiled ; that so it may be the more throughly cleansed from the Blood : for , otherwise they may not eat of it , unlesse it be rosted . And for this reason also they never boil the Liver , because it is wholly made of Blood : but they either broil it upon a Gridiron , or upon the Coles ; or else they rost it throughly . 12. But in the several Kinds of Fishes which it is Lawfull for them to eat , they observe none of all these things aforesaid : because they are not forbidden to eat these in their Blood ; or to eat them , though they die of themselves , or otherwise . 13. They may not eat Flesh , and Cheese , or Milk-meats , together : observing this , from what is delivered Exod. 23. ver . 19. Non coques haedum in Lacte Matris suae , &c. Thou shalt not seeth a Kid in his Mothers Milk : that is to say , Thou shalt not seeth Any Beast , in Any Milk. Whence it is , that they not onely observe , not to eat them together , either boyled , or otherwise ; but they also forbear to eat them , at the same Meal ; nor yet will they eat Cheefe within an hour , after they have eaten Flesh : because they conceive , that haply some of the Flesh may stick betwixt their Teeth , and so may chance to mixe together with the Cheese : But if they eat Cheese first , by it self , they may afterwards eat Flesh , if they please . 14. And for this reason every one hath several Vessels , for the dressing , and serving in of their Meat ; and likewise several Knives ; one for Cheese , and another for Flesh ; which have their different Marks too , that they may be known by : as hath been formerly said , Par. 1. cap. 3. And if by Mistake any one chance to dresse either of These in the Vessels appointed for the other ; or in case it should be put into it while it is Hot , they may not eat thereof ; and the Vessel , or Dish , if it be of Earth , must not be used any more . 15. They eat not any Cheese , which is not of their own Making , or which they have not seen made , and with their Own Rennet too : lest by chance there should be mingled together in it , the Milk of some Forbidden Beast , or that some of the Skin had been mixed together with the Rennet ; and so there would be both Flesh , and Cheese , in one : or else lest it might have been boiled in a Kettle wherein some Forbidden thing had formerly been dressed . And That Cheese , which they have seen the Making of , they set a Mark upon ; that so they may know it again . 16. The Rabbines have delivered also in their Traditions , that it is not Lawfull to eat Fish , and Flesh , together ; because it is not unwholesome so to do : but , now , there are very few that observe this . CHAP. VIII . Of their Drink . THere are some , who observing an Ancient Tradition of the Rabbines , hold it unlawful for a Jew , to Drink any Wine that is made , or ordered by any , but a Jew : and this is still observed , amongst the Dutch , and Eastern Jews . But in Italy , they observe no such thing ; alleging for themselves , that haply This might have been an Ordinance made by some of those Rabbines , who lived among Idolatrous Nations ; that by this means they might avoid all Commerce with Them : but it cannot have respect unto the People , amongst whom They live ; whom Themselves confesse , to be no such Men. 2. There are Many Ceremonies used , in their Drinking ; as namely , at the Beginning , and End of their Feasts , at their Marriages , Circumcisions , and at other times : at which times they use a Certain Thanksgiving , over a Vessel of Wine , and so Drink of it : and every time that they Drink , both before , and after they have drunk , they say a Benediction : as having this Liquor in grert Veneration , of which it is said , Psal . 104. ver . 15. Et Vinum quod laetificat cor hominis , &c. And Wine that maketh glad the heart of Man , &c. and in the book of Judges , cap. 9. ver . 13. Vinum meum , quod laetificat Deum , & homines . And the Vine said unto them ; Should I leave my Wine , which cheareth God and Man ? &c. CHAP. IX . Of their Making their Bread. WHen they have made any Bread , that is to say , any Lump of Dough , of the Bignesse of Fourtie Egs ; they first take a Cake out of it ; as it is commanded , Num. cap. 15. ver . 20 , & . 21. De primitiis pastarum vestrarum dabitis Domino , &c. Ye shall offer up a Cake of the First of your Dough , for an Heave-Offering , &c. 2. This Cake was Anciently given to the Priest : but Now , they take and cast it into the Fire , and burn it . 3. And This is one of the Three Precepts , which the Women are enjoyned to observe ; because They commonly make the Bread , CHAP. X. Of their Manner of sitting at Meat . BEfore they sit-down to Meat ▪ they are bound to Wash their Hands very carefully ; wherein the Rabbines have delivered very many Subtilties , and nice Circumstances to be observed : as they have likewise done , about the Washing of Hands every Morning ; as hath been before touched , Part. 1. cap. 7. 2. After they are sate down , they use to say , for the most part , the 23. Psalm , Dominus regit me , &c. The Lord is my Shepherd , therefore can I lack nothing , &c. and afterwards the Master of the House takes a Loaf of Bread ▪ and faies a Benediction over it ; which having done , he breaks it , and gives to each person at the Table , a piece of it , about the bignesse of a great Olive : and afterwards , every one eats , as much as he pleaseth . And so , the first time that any one drinketh , he sayeth the Benediction before set down , Part. 1. cap. 9. 3. The Rabbines have delivered many particular Circumstances , relating to Civilitie , and Modestie , which are to be observed , during the time of sitting at Meat : and in particular , that they must not cast upon the ground , nor trample under feet , any Bread , or other Meat , that they seem not to despise Gods gifts . 4. When they have done Eating , they Wash their Hands , and take up their Knives from off the Table : because , say They , the Table represents the Altar , upon which no Iron Tool was to come : and many use to say the Psalm , that was used to be said by the Devites in the Temple , on that day of the Week : and likewise the 67. Psalm , Deus misereatur nostri , &c. God be mercifull unto us , and blesse us , and cause his face to shine upon us , &c. And if they be Three , or More , that eat together ; then doth one of them command a Glasse to be Washed , and filling it with Wine , he taketh it up from off the Table , saying with a Loud voice ; Sirs , let us Blesse his Name , of whose good things we have been filled : and they answer him , and say , Blessed be his Name ; who hath filled us with his good things , and by whose goodnesse we live . And thus they proceed , in giving Thanks to God , who giveth Food to everything : who gave the Land of Promise to the Ancient Fathers : beseeching him , that He would again build up Jerusalem . After this , the Master of the House blesseth them , and prayeth for Peace : and having so done , he giveth to each of them a little of that wine , which he hath in his Glass ; and he himself also drinks of it : and so they rise from Table . PART III. CHAP. I. Of the Feast of the Sabbath . THe Jewes have the Sabbath in very great . Veneration , and far above all the Other Feastivals ; as being in so many several places of the Scripture made mention of , and commanded to be kept , even from the very Creation of the World : as namely in Gen. cap. 2. and Twice , in the Decalogue ; besides very many other places ; where the doing of any manner of Work is forbidden , and a Rest upon that day enjoyned to All. 2. The several Works , forbidden upon that day , are reduced by the Rabbines to Thirtie Nine Heads ; under which are comprehended all kinds of Work whatsoever . And the Heads are these ; to Plough , to Sow , to Mow , to bind up in Sheaves , to Thresh the Corn , to Winnow it , to Try it , to Grind it , to sift the Meal , to Knead dough , to Boile , to Lop or Shread , to Whiten any thing , to Card , to Spain , to Wind in Scaines , to Warp , to Weave , to Die , to Tie , to Untie , to Sewe , to Tear asunder , to Build , to Break down , to Use a Hammer , to Chase any Beast , to Kill it , to Flea it , to Dresse it , to Fetch off the Hair of the Skin of it , to Cut it out into Joynts , to Write , to Cancel , to Rule Paper , or the like , to Kindle a Fire , to Quench it , and to Carry any thing from a Private place to a Publick . These are the General Heads , under which are comprised all the particular Kinds , that are Reducible to these Generals : as for Example ; To Use a File upon any thing , is comprehended under the Title of Grinding of Corn : because that , in Both these , One Body is reduced into Many . So likewise to make any thing to Coagulate , or to gather into a Curd , is comprised under the. Title of Building : because that in both these , One Body is made up of Many : and so in all the rest . And all these things , that are herein to be observed , are with very great Subtiltie , and Punctualitie delivered by the Rabbines ; who have declared at large , how , and in what manner these Particulars are to be observed . 3. They may not either Kindle , or Put out a Fire : according to that which is commanded , Exod. cap. 35. ver . 3. Non succendetis ignem in omnibus habitaculis vestris , die Sabbati : Ye shall kindle no Fire throughout your habitations , upon the Sabbath day : and therefore neither do they meddle with any Fire , nor touch any Wood that is on fire , nor Kindle any , nor put it out ; nor do they so much as Light a Candle upon the Sabbath day . And if the place be Cold , where they dwell , except they have any Stowes , or Hot-houses ; or else , have some one that is no Jew , to kindle a Fire for them ; or , had so ordered the matter aforehand , that the Fire should kindle of it self at such a time ; they must even be content to sit in the cold all that day . 4. And therefore they Dresse not any Meat upon the Sabbath day themselves , neither do they cause any others to do it for them : neither may they eat any thing that is either Dressed , brought forth into the World , or any Fruit gathered in , upon that day . 5. They may not carry any Burthen upon that day ; and therefore no man is to have upon his back anything , that is not of his Necessarie Apparel , and tied on : for otherwise , they say , it is to be accounted as a Burthen , or Load . And the same is observed by the Women , in their Dressings , and in that of their Children , and Servants ; and even of their Beasts also : seeing it is so commanded , Exod. cap. 20. and likewise Deuter. cap. 5. ver . 14. Non facies in eiquicquam operis , &c. In it thou shalt not do any work , Thou , nor thy Son , nor thy Daughter , nor thy Man-servant , nor nor thy Maid servant , thine Oxe , nor thine Asse , nor any of thy Cattel , &c. 6. It is not lawfull to treat upon any Publick Affairs , or to make any Bargain , or to make any Order , touching Buying , Selling , Giving , or Taking into Possession : as it is written , Isaiah , cap. 58. ver . 13. Si averteris a Sabbato , &c. If thou turn away thy foot from the Sabbath , from doing thy pleasure on my Holy day , and call the Sabbath a delight , the Holy of the Lord , Honourable ; and shall honour Him , not doing Thine Own ways , nor finding thine Own pleasure , nor speaking thine Own words , &c. 7. They may not touch , or handle , any thing of Weight , or burthen , nor any Tool , or Instrument , of any Act , or Work , that may not be done upon the Sabbath . 8. They may not walk above a mile from the Citie , or place where they dwel , that is to say , Two Thousand Yards . 9. There are besides these things , many other Particulars , Forbidden by the Rabbines , for the more certain avoiding of all manner of Businesse , or Work of Handicrafts to be done that day : as for example , The handling of any Money , which is the Cause , and Occasion of all manner of Trading : as likewise Riding on Horseback , Going by Water , Playing upon any Musical Instrument , or Bathing . 10. In case of any Persons being Ill or Diseased ; if the Grief require onely the Chirurgeons hand , there are many , and severe Restraints laid upon them by the Rabbines . But if the Physicians help be necessarie , if he esteem it a sicknesse of any danger , although it be not great , and so likewise in Case of any Woman being newly brought to bed , the Physician hath Libertie to do any thing . 11. On Friday then , every one provides himself of whatsoever he shall need the day following : as the Children of Israel did of old , in gathering their Manna : as it is written , Exod. cap. 16. ver . 5. Die autem sexto , parent , quod inferant , &c. And it shall come to passe , that on the sixt day they shall prepare that which they bring in ; and it shall be twice as much as they gather daily . And they account it a Good Work , to spend Liberallie that day , in honour of the Feast : as it is written in Isaiah , cap. 58. ver . 13. Et glorificaveris eum &c. and shalt honour Him , &c. and they willinglie employ themselves , even in the Meanest Offices , that are any whit tending to the Honour of the Sabbath . 12. They do not begin any kind of businesse , or work , upon the Friday , unlesse they are very well able to finish it fully , some while before the Evening comes on : and when it is now within an hour of Sun-set , they set their Meat on the Fire in the best manner they can , that so it may be readie to eat , against the next day : and having done this , they make an end of working any more , till the Sabbath be over . In many Cities there is one that is appointed to go about , and proclaim the Approaching of the Sabbath , about some half an hour before the time that it is to begin : that so they may dispatch , and quit their hands of all manner of businesse whatsoever , before the beginning of the Feast . 13. When the 23. hour then of Friday is now come , about half an hour before Sun-set , the Feast is understood to be begun ; and then also the Forbearing from all Works that are Forbidden , begins to take place . And now the Women are bound to set up a Lamp in the house lighted , which used to carry Four , or Six Lights at least : and this Lamp burneth the greatest part of the Night . They also spread the Table with a Clean Table-cloath , and set bread upon it ; and over the Bread , they spread a long narrow Towel , which covers it all over : and this is done , say They , in Memorie of the Manna in the Wildernesse , which in like manner descended upon the Earth , being covered beneath , and having a Dew on the top of it ; and on the Sabbath , it fell not at all . 14. There are many that shift themselves at that time , putting on clean shirts , and washing their Hands and Face ; and so go to the School , where they say the 92. Psalm : Bonum est confiteri Domino , &c. It is a good thing to give thanks unto the Lord , and to sing praises unto thy name , O Thou most High , &c. together with the accustomed Prayers ; withall , naming the Sabbath in their Prayers : and rehearsing those Verses of Genesis , cap. 2. Igitur perfecti sunt Coeli , & Terra , &c. Thus the Heavens , and the Earth were finished , and all the Host of them . And on the seventh day God ended his Work , which he had made , &c. And God blessed the seventh day , and sanctified it , &c. 15. Then do they return , each man to his home ; and if they salute any one that night , they do dot say unto him , Good Even ; Nor the next day , Good Morrow ; but alwaies their salutation is , A good Sabbath to you : and so the Fathers blesse their Children , and the Masters their Scholars ; and some use to say certain Verses , in Praise of the Sabbath , either before , or after Meat , according as the Custome of the place is . 16. When they are set down to Meat , the Master of the Familie takes a Bowl of wine in his hand , and saying the afore-cited Verses of Gen. cap. 2. Igitur perfecti sunt Coeli , & terra , &c. he giveth thanks to God , who hath given them the Commandment of keeping the Sabbath : and so he blesseth the Wine , and drinketh of it ; and afterwards gives a little of it to each person at the Table with him . Then doth he rehearse the 23. Psalm : Dominus regit me , &c. The Lord is my Shepherd , therefore can I lack nothing , &c. and so blesseth the Bread , and giveth of it to all : and after this they eat , every one as much as sufficeth him : as they likewise do , each Meal the day following . When they have done , then do they wash their hands ; and so perform all those other ceremonies , that we have before set down , Par. 2. cap. 9. speaking of their Manner of sitting at Meat . Some use to say , after Meat , the 104. Psal . Benedic anima mea domino , &c. Blesse the Lord , O my Soul , &c. 17. The next Morning they rise later , then they usuallie do on the Week daies , and go to the School ; where , after the singing of many Psalms , and the Accustomed Prayers , together with certain Laudatory Prayers , in honour of the Sabbath , they take out the Book of the Law , before spoken of , and read the Lessons , or Portion of it , appointed for that day ; and this is done by seven persons : after this , they read some place or other , out of the Prophets , which they find to be most suitable to the Ordinarie Lesson for the day : and this is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Haphtarah , Lectio Dimissoria , a Dimissory Lesson : and this is read by some Child , for the most part , to exercise him in Reading the Scripture . 18. After this , they take the said Book , and holding it up on high , that it may be seen by all , they blesse all the Assistants . 19. Then is there a solemn Benediction said , for the Prince of that State , under which they live ; wherein they pray to God , that he would preserve Him in Peace , and Quietnesse , and that he would prosper Him , and make Him Great , and Powerful , and that he would also make Him Favourable and Kind to their Nation : observing to do thus , from that Passage in Jerem. cap. 29. ver . 7. Et quaerite pacem Civitatis , &c. And seek the peace of the City , whither I have caused you to be carryed away Captives ; and pray unto the Lord for it : for , in the peace thereof , shall ye have peace . After this , they say another Prayer , called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Musaph , Additamentum , an Additional Prayer ; wherein is read the sacrifice that was wont to be offered in the Temple : and thus is their Morning Prayer ended . 20. They have their Sermons also , or Preaching ; which is performed , either in the the Morning , or in the Afternoon , in the School , or some other place designed for that purpose : wherein they treat of Good Manners , and reprove Vices , fitting their Discourse to the Ordinarie Lesson for the day , that was taken out of the Pentateuch , and citing many Sentences out of the Rabbines : as hath been formerly declared , Par. 2. cap. 1. 21. In the Evening they repair to the School again ; where , after the Ordinarie Prayers are said , there is added a Commemoration of the Sabbath ; and the Beginning of the Lesson for the Week following is read , out of the Pentateuch , by three persons . 22. They use to make three Meals , that is to say , they sit down to meat three times , during the time that the Sabbath lasteth : namely once , on Friday night , and twice the day following : doing this , in Honour of the Feast . And the Table-cloth continues laid all the day long . 23. In the Evening , when the time is come that they can now see three stars of the middle Magnitude , they account the Sabbath to be at an end ; and it is now lawfull to do any manner of work , so soon as ever the Evening Prayer is begun ; to which they make the lesse haste , that they may not seem to Anticipate , or end the Sabbath before the due time . 24. They adde , to the Ordinarie Evening Prayers , a certain Commemoration , or Acknowledgment of the Sabbaths , being a day distinguished , and set apart , from the Week-daies : saying also the 91. Psalm . Qui habitat in Adjutorio Altissimi , &c. He that dwelleth in the secret place of the most High , shall abide under the shadow of the Almighty , &c. and many other Verses out of the Scripture , treating of Blessings , and Prosperitie , and the like . 25. Then returning , each man to his own home , they light a Torch , or Lamp , with two wicks in it at least ; and taking a Bowl of Wine in one hand , and sweet spices in the other , they say certain verses out of the Prophets , touching Prosperitie and Blessings ; and also out of the 116. Psalm . Calicem salutis accipiam , &c. I will take the Cup of Salvation , and call upon the name of the Lord : and likewise out of Esther , cap. 8. ver , 16. Judaeis autem nova lux , &c. The Jewes had Light , and gladness , and joy and honour : and the like ; praying withall , that the week following may be prosperous unto them . After this they blesse the wine , and the sweet spices , withall smelling to them , that so they may seem to begin the week with delight , and pleasure : then do they also blesse the Light of the Fire , which as yet hath not been made any use of ; withall looking upon their own heads , because now they may fall to their work again . And all these things are , with them , of very mysterious signification . Now the meaning of all this is , to signifie , that the Sabbath is now ended , and that that Instant of time divides it from the Working-daies : and having so said , it is quite finished . Now all this Ceremonie is , for the same Reason , called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Habdalah ; which is as much as to say , Distinction : which being now ended , they cast a little of the wine upon the ground , in token of joy , and gladnesse ; and some use to sing certain songs , and verses , Ominating Prosperitie , and good Fortune the week following . And from henceforth it is lawfull for them to do any work . 26. When they salute one another that night , they do not say , God give you a good Night ; but , God send you a good week . CHAP. II. Of the Beginning of their Moneths ; and of their Order , and Names : and of the Thirteenth Moneth . THe Jewes reckon their Moneths , according to the Revolution of the Moon : so that every Moneth contains 29 daies , and the third part of a day : and every New-Moon is the Beginning of a moneth . 2. Heretofore in Ancient times , they were used to send forth two , out of the Sanhedrim , that is to say , the Judges of Jerusalem , to be Witnesses of the New Moon 's Appearance : which as soon as they had discovered , they presently returned , and gave notice thereof to the rest of the Judges ; who immediatly appointed , and published that day to be , Caput Mensis , the Head , or Beginning of the Moneth : and in this manner did they Order the businesse , for the finding out the Times , that all their Feastivals were to be kept at . But now since the destruction of the Temple , it is done by Computation ; and there is Yearly a Kalendar , or Monethly Almanack made , and Printed , by which they may find out the Age of the Moon , together with the time of its Change , and the four Quarters , with all the Feastival daies throughout the Yeer , and all other the like things . And they Now set down in their Kalendars , the Feastival daies of the Christians also , for the better Ordering of their businesse , and Affairs , wherein they have to deal with Them. 3. Their Caput Mensis , which sometimes is two daies together , that is to say , the End of One Moneth , and the Begining of the Next , is a Feastival Time with them . as it is commanded , Num. 10. ver . 10. Also in the day of your gladnesse , and in your solemn daies , and in the Beginnings of your Moneths , ye shall blow with the Trumpets over your Burnt-Offerings , &c. and also because there was then a New Sacrifice to be Offered : as is enjoyned in the 28. Chap. ver . 11. And in the beginnings of your Moneths , ye shall offer a Burnt-Offering unto the Lord ; Two Young Bullocks , and One Ram , &c. But yet it is Lawful , on these Daies , to do any manner of Work , or Businesse : Onely the Women use to abstain from working , on these daies . The Solemnitie of these Feasts is shewed , chiefly in Feeding more Plentifully , and being more Frolick at their Meat . 4. At the time of Prayers , there is notice given to all , that That day is the Beginning of the Moneth : and so they say certain Psalmes , from the 113. unto the 118. Then do they take Out the Book of the Law ; and the Lesson is read by Four persons . After this they adde the Musaph ; wherein they make mention of the Sacrifice , that was wont to be offered upon that day . 5. The next Sabbath Eve , after the Change of the Moon ; or else , the next Evening after the New Moon hath first appeared , they all meet together , and say a Laudatorie Prayer to God , who hath created the Planers , and that reneweth the Light of the Moon : and leaping uptowards Heaven , they pray that they may be defended from their Enemies , repeating that Verse out of Exod. cap. 15. Fear and Dread shall fall upon them , &c. and they commemorated the Prophet David : and so saluting each other , they depart , each man to his several home . 6. The Names of the Moneths are these , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tisri , Hassuan , Kisleu , Tebeth , Schebath , Adar , Nisan , Jiar , Sivan ; Tamuz , Ab , Elul : answering to our Moneths , September , October , November , December , January , February , March , Aprill , May , June , July , August : beginning to reckon them , from Tisri , that is , September : as we shall shew hereafter more fully , Chap. 5. when we come to speak of their Caput Anni , or Beginning of the Year . 7. Now that they may make the Solar , and Lunar Year Equal ; every Revolution of Nineteen Years , they make seven to consist of thirteen Moneths ; that is to say , every second , or third Year , one : and this they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Meubar , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Schanah Meubereth , Annus Intercalaris , or a Leap-Year : and they make the moneth Adar , which falls betwixt our February , and March , to be Double , the First Adar , and the Second Adar ; and this Later they call , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Veadar . CHAP. III. Of the Feast of the Passeover . UPon the 15. of the Moneth Nisan , which is , for the most part , of our Aprill , the Feast of the Passeover , called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Pesach , begins ; which was instituted , in memory of their Comeing forth our of Egypt ; and was commanded to be kept Seven daies together : But they keep it Eight daies , all those Jews that inhabite not in Jerusalem , and the Country thereabout ; following the Ancient Custome of Keeping it , which was in Use , before they had any Kalender , or Way of Computation , to be directed by ; but were informed by the Sanhedrim , when the Beginning of each moneth was to be kept ; as we have shewed , in the Precedent Chapter . This Feast is commanded to be kept , Exod. cap. 12. ver . 14. which Command is also repeated in many other places , where they are continually put in mind of it , and urged to the Keeping thereof . 2. The two First daies , and the two Last , are Solemn Feastivals ; insomuch , that , upon these daies , it is Unlawfull to do any manner of Work , or Businesse ; in like manner , as it is on the Sabbath : Onely they are permitted to kindle Fires , and to Dresse Meat ; and likewise to carry any thing from one place to another : and as for the Four middlemost daies , they are onely in them forbidden to Labour ; but they may handle money : and there are onely some few other things , wherein they are different from the rest . 3. In all the time of these Eight daies , they may not either eat , or have in their House , or in their Power , any Leavened Bread , or Leaven ; but they are to eat Unleavened Bread onely : as they are commanded , Exod cap. 12. ver . 15 , 16 , 17 , 18 , 19. Septem diebus fermentatum non invenietur in domibus vestris , &c. Seven daies ye shall eat Unleavened Bread ; even the first day you shall put away Leaven out of your houses , &c. For whosoever eateth that which is Leavened , even that Soul shall be cut off from the Congregation of Israel , &c. 4. And therefore they begin , before the Passeover , with all the diligence , and care they can , to put away all Leaven , or any thing that hath had Leaven in it , out of their Houses , and out of their Power ; searching all their Cupboards , and Bins , and cleansing the whole house , and whiteing it all over : and they provide themselves also of New Utensils for their Kitchin , and Table ; or else they New-make the Old again , and scowr them well ▪ or else they have a select number of Vessels , set apart for the Use of the Passeover onely : that so they may be certainly assured , that they use not any thing , during those Eight daies , that hath had Leaven in it . And for this cause also , the evening before the Vigil , or Eve of the Passeover , do they use to lay , up and down , in certain places of the house , little pieces of Bread ; which the Master of the Familie , having a Wax Light in his hand , is to go about searching after ; to see , if by this means , he may chance to light upon any other Morsels , or Scraps of Bread , lost in some Hole or other : which pieces of bread they take , about the Fift hour of the day following , and cast into the Fire , and burn it : in token that the Prohibition of eating Leavened Bread now begins to be in force ; saying withal some certain words , Intimating the putting away of all Leaven out of their houses , and out of their Power ; if not Effectually , yet at least Intentionally , and to the utmost of their Power . 5. And now do they begin to make such a Quantitie of Unleavened Bread , which they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matzoth , as may serve for their whole Houshold to eat , during those Eight daies ; having an especial care of their Meal , so soon as ever it comes from the Mill , that it neither take VVet , nor be over-heated ; least by this means it should chance to rise , or prove Leavened : But when they make their Unleavened Bread , they mixe Water and Meal together , and so Kneading it into Dough , they make it up into Flat Cakes , of divers forms , and shapes , and immediately put them into the Oven to be baked : and these Cakes they keep , as neat and clean as they can ; eating them instead of bread , so long as the Feast of the Passeover lasteth . They also make , for those that are Daintie , and of Tender Stomacks , and such as are sick , a Richer sort of Cakes , with Egs , and Sugar mixed amongst it ; but these Cakes are to be Unleavened also : and these are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Matzah aschirah , Rich Unleavened Bread. 6. Upon the Vigil , or Eve of the Passever , which is on the 14. day of the Moneth Nisan , all their First-born use to fast ; in Memorie , that , the Night following , God smote all the First-born of Egypt . 7. In the Evening they all repair to the School , to Prayers ; which being ended , they return home to their houses , and sit down to Meat , the Table having been laid before , in the day time , and furnished with the greatest Varietie , and Pomp , that possibly they can . And instead of those Ceremonies that were Anciently to be used , at the eating of the Pascall Lamb , expresly set down , Exod. cap. 12. where they are commanded to eat it with Bitter Herbs ; Et edent , &c. et Azymos panes , cum lactucis agrestibus , &c. And they shall eat the flesh in that night , rost with fire , and Unleavened Bread , and with Bitter Herbs shall they eat it , &c. they have now onely some part of a Lamb , or a Kid , brought in , in a Dish , with certain Bitter Herbs about it , as Smallage , Endive , Lettice , and the like ; together with another little Vessel , with a certain Sauce in it : in memorie of the Brick , which they were forced to make for the Egyptians . And so the Master of the House , taking a Bowl of Wine in his hand , makes a certain Narration , called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Agadah , wherein are reckoned up all the Miseries they underwent ; and all the Miracles , with which God brought them up out of Egypt ; giving Thanks to God for the many Great Benefits , which they had received at his hands : and then do they begin the 113. and all the five following Psalmes , which they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Hallel ; and so they fall to their Meat . After Supper they say the rest of the forementioned Psalmes , together with some certain Praises , and Songs , tending to the same purpose ; and so they go to bed : doing all the same things , the day following . 8. The Prayers in the Morning , are Here , as in all the other Feastivals , Onely the Ordinarie , Daily Prayers ; adding withall some certain passages , that are Pertinent to the Present Occasion ; and repeating the aforesaid Psalmes , from the 113. to the 119. Then do they out take the Book of the Pentateuch , and Five Persons read in Exodus , cap. 12. and in other places where mention is made of the Sacrifices which were to be performed at the Passeover , as in Num. cap. 28. and these they afterwards repeat over again , in their Musaph , or Additional Prayer : and then do they read , out of the Prophets , some Passage , which is suitable to the Ordinarie Lesson for the day , which was taken out of the Pentateuch , called the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Haphtarah , as they use to do on the Sabbath : and they likewise do the same in the Afternoon , making withall a Commemoration of the Feast ; and they also blesse the Prince , under whom they live ; as upon the Sabbath . 9. The very same things are done , the two last daies of the Feast : save onely ; that they do not , on the Last Evening , do the same , which they did on the First . 10. At the End of the Feast , they use the same Ceremonies , which they do on the Sabbath , which they call Habdalah ; of which we have formerly spoken . Onely they use the Words barely , without the Ceremonie of Smelling to any sweet spices ; and so they return to their Eating of Leavened Bread again . 11. From the Second Evening of the said Passeover , they begin to reckon 49. daies , unto the Feast of Weeks , which then followes ; accounting from the day , whereon they Offered the Sheaf of Wheat , called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Omer , Manipulus , a Sheaf : and therefore this they called , Numerare Omer ; To reckon Omer ; or , the Daies before Harvest : as it is commanded , Levit. cap. 23. ver . 10 , & 15. Numerabis Ergo ab altero die Sabbathi , in quo Obtulisti Manipulum Primitiarum , septem hebdomadas plenas , &c. And ye shall account unto you from the Morrow after the Sabbath , from the day that ye brought the Sheaf of the Wave-Offering ; Seven Sabbaths shall be compleat , &c. And every Evening following , after they have said a Benediction to God , for giving them This Precept , they say , To day are so many dayes past of the Omer . 12. And during the space of the first 33. daies of the Omer , they make shew of a kind of sadnesse in their Countenances ; neither doth any of them either marry a Wife , or make himself any New Clothes , or cut his hair , or publickly make shew of any Mirth at all : because they have a Tradition , that at this time , that is to say , betwixt the second day of the Passeover , and the 33. day after , there was a very great Mortalitie happened , among the Disciples of a Great Person , named Rabbi Hachiba , wherein some Thousands of them died : and that on the 33. day , it ceased : and therefore they call This day , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Chag , Dies Festus , a Feastivall day ; wherefore they make Good Chear upon it , and are merry ; neither do they any longer shew any tokens of sorrow , as they did before . CHAP. IV. Of the Feast of Weeks , or Pentecost . WHen the Fiftieth day of the aforesaid Account is come , which falls out to be upon the sixth of the Moneth of Sivan , they then celebrate the Feast of Weeks , called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Schebuoth : which is so called , because it is kept , at the End of seven full Weeks , accounted from the Passeover , as hath been formerly said . It is also called in the Scripture Festum Primitiarum , The Feast of the First Fruits : because at this time they were commanded to bring an Offering , to the Temple , of the First of their Fruits : as you may see , Deut. cap. 26. It is also called Festum Messis , or , the Feast of Harvest ; because they now first began to put the Sickle into their Corn. This Feast is commanded to be observed , Exod. cap. 23. & Levit. 23. and in Num. cap. 28. and in divers other places , where it is mentioned , under several names . At this time , they keep it Two daies together . 2. These Two daies they keep Holy , in like manner , as at the Passeover ; abstaining from all manner of Work , or Businesse , as they do upon the Sabbath : Onely they may make Fires , and dresse Meat ; and also carry any thing from one place to another . 3. They have a Tradition , that , at this very time , the Law was given , upon Mount Sinai : according as it is delivered Exod. cap. 19. And therefore they use to adorn , and trim up their Schooles , and places where they read the Law , and their houses also , with Roses , Flowres , Garlands , and all manner of Florishing Boughes , and the like . 4. Their Prayers they use , are the same that at other Feasts : and they also take out the Book of the Law , reading the Sacrifice , that was to be done at this Feast ; then the Haphtarah , out of the Prophets ; adding a Benediction , for the Prince under whom they live : and in the Afternoon there is a Sermon made , in Praise of the Law. 5. When the Evening of the Second Day is come , they use the Ceremonie of the Habdalah ▪ as hath been said , touching the End of the Passeover ; in token , that the Feast is now ended . CHAP. V. Of their Caput Anni , or Beginning of the Year ; and of the First Moneth , called Elul . IT was once a Great Controversie among the Talmudists , at what time of the Year the World was created : some of them said , it was in the Moneth Nisan , or March ; that is to say , in the Spring : Others again maintained , that it was rather in the Moneth Tisri , or Saptember ; because Autumn then begins . And this Opinion prevailed , so that it was thenceforth concluded , that the World began in the Autumn , on the moneth Tisri : which Moneth they also ordained to be accounted the Beginning of the Year . So that notwithstanding that we find in the Holy Scripture , that they were commanded by God , to account Nisan , the First moneth of the Year : as appears plainly out of Exod. cap. 12. ver . 2. Mensis iste vobis principium Mensium , &c. This Moneth shall be unto you the Beginning of Moneths ; it shall be the First Moneth of the Year to you , &c. and so , following this Order of reckoning Nisan the First , they would end with Adar , which would be the Twelfth , and Last Moneth of the Year : Yet notwithstanding it was afterwards decreed , that Tisri , or September , should be the First moneth , and the Beginning of the Year . 2. The First , and Second daies then of the moneth Tisri , are a Feastival to them , which they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Rosch haschanah , Caput Anni , the Head , or Beginning of the Year : as it is enjoyned Livit . cap. 23. ver . 24. Mense septimo , prima die Mensis , erit Vobis Sabbatum , &c. Speak unto the Children of Israel , saying ; In the Seventh Moneth , in the First day of the Moneth , shall ye have a Sabbath , &c. and all manner of Work , or Businesse , is prohibited , in like manner , as at the Passeover , and the Feast of Weeks : as hath been declared in the Precedent Chapters . 3. And for as much as they have a kind of Ancient Tradition , that God , at this time especially , judgeth all the Works of Men , that they have done the Year passed ; and also disposeth of , and Ordereth all that is to happen the year following ; as if , This Day being , as it were , the Natalitium , or Birth-day of the World , He at this time Examined , and considered more strictly , of all the Accidents that had come to passe : Therefore do they begin , on the first day of Elul , which is the moneth immediately going before , to think of Acts of Penance ; and , in some places , they rise before day , and say Prayers , make Confession of their Sins , and rehearse the Penitentiall Psalms . And there are many among them , that Indict themselves Fasts , do Penance , and give Alms to the Poor ; continuing on this Course , till the Day of Pardon comes , which we shall speak of in the following Chapter ; that is to say , for the space of Forty daies . And on the first day of the moneth Elul , they sound a horn ; for the reasons , which shall be hereafter specified . 4. But these things are generally done by All of them , at least a Week before the Feast , and especially upon the Vigil , or Day before the said Feast begins : at which time many among them wash themselves , and cause themselves to be beaten , and whipt ; observing , not to exceed the Number of Scripes , set down , Deuter , cap. 25. ver . 3. Et plagarum Modus ita dunta●at , ut qua●r agenarium numerum non excedat , &c. Fourty stripes he may give him , and not exceed , &c. and therefore in whipping one another , they give but 39. Stripes ▪ and this they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Malcuth , Regnum , The Kingdomè of severity . 5. The Eve before the first day of this Feast , they go to the School , where saluting each other , they say , one to another , Be thou written into a Good year ▪ and the other answereth ; And thou also . And they use , at this Feast , to have alwaies upon the Table , Honey , Leaven , and diverse other things to signifie Increasing , and growth , and to ominate a sweet , and a happie yeer to follow ; and many the like Ceremonies do they use , all to the same end . 6. The morning of the first of these Two daies , they go to the School , and many of them apparel themselves all in white , in token of Cleannesse , and as a sign of Penitence : and many also , especially of the Dutch Jewes , apparel themselves in the same habit now , that they have provided for their Funerals , and intend to be buried in : and they do this , in sign of the Greater Contrition . When they are met together in the School , they say a greater number of Prayers , then ordinarily they use to do ; praying that the succeeding Yeer may be prosperous unto them , and begging pardon of all their sins . Then is the Book of the Pentateuch taken out , and the Lesson for the Day is read by five persons : then the Sacrifice that was wont to be performed on that day , described , Num. cap. 28. after this , the Haphtarah out of the Prophets is read , and so they say a Benediction for the Prince . 7. After this , they blow a horn , which is to be a Goats Horn , giving with it Thirty Blasts in all ; of which , some are to be held out in length , and others to be short Broken ones . This they observe , from that passage in Levit. cap. 23. ver . 23. repeated also , Num. cap. 29. ver . 1. And in the seventh Moneth on the First day of the Moneth , ye shall have an holy Convocation , ye shall do no servil work ; it is a day of Blowing the Trumpets unto you . And this is done , They say , to strike a Terrour into themselves , and to put themselves in mind of the Judgment of God , and to induce them to repent them of their sins . After this , they say the Musaph , or Additionall Prayer : and many other things they add , which are proper to the day , and the businesse in hand : and then , lastly , they sound the Horn again , in the same manner as before . Then returning home each man to his house , they sit down to meat ; and so spend the rest of the day in hearing Sermons , and other Religious Exercises : And all these things are in the same manner done over again , the day following . And upon the second day , in the Evening , when the Feast is now ended , they say the Habdalah ; as in all the Other Feasts , before-mentioned . CHAP. VI. Of the day of Pardon of sins , or Expiation , called Chipur . IMmediately after the Two daies of the Feast of the Beginning of the Year , they fall to doing of Penance , rising to Prayers before day-light : and this they continue doing , untill the Tenth day of the said Moneth Tisri : Which Tenth day is a Fast , for the obtaining Pardon of their Sins , and is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jom hachipur , Dies Expiationis , The Day of Expiation , or Pardon of Sins : as we find written , Levit. cap. 23. ver . 27. Decimo die mensis hujus septimi dies Expiationum erit , &c. Also on the Tenth day of this seventh Moneth there shall be a day of Atonement , it shall be an Holy Convocation unto you : and ye shall afflict your souls , and offer an Offering made by fire unto the Lord , &c. And they are prohibited from doing any manner of Work , or Businesse , as upon the Sabbath : and they Fast all day without Eating or Drinking any thing . 2. The Vigil , or Evening before this Fast , they were wont heretofore to use a certain Ceremonie with a Cock , swinging it about their Head , and giving it up in Exchange of Themselves , and this they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Caparah , or Reconciliation . But this Custome is now left off , both in the East , and in Italy , as being a thing both Superstitious , and Groundlesse . 3. On this day they feed very plentifully , considering that they are to Fast all the next : and many go into Bathes , and wash themselves ; and they cause themselves to be whipt also , undergoing the aforementioned Discipline , of the 39. Stripes , called Malchuth . And there are some among them so conscionable , as that if they have wronged any one in any thing , they make Restitution ; and ask Pardon of all that they have offended ; and also pardon all persons whatsoever , that have injured Them at all . They also give Alms to the Poor : in a word , they do all things whatsoever , that can be required to True and Hearty Repentance . 4. Two or three hours before Night , they go to their Afternoon Prayers ; and after this , to Supper : and they make an End of Eating before Sun-set . Afterwards , many of them put on white Garments , or else the Habit they intend to be buried in , as hath been said before : and so they go , Bare-footed , to the School , which on this day is all hung about with several Lights , as Lamps of Oyl , and Wax Tapers : and now do they say many Penitentia Prayers , and make Confession of their sins ; Every Nation according to their own Custome , and Usage ; but these Devotions last for the space of three hours , at the least : and thus having finished here , they go home to bed . Yet some there are , that stir not out of the School all night long , but continue saying their Prayers , and now and then Psalms , sleeping very little , nor not at all . 5. In the morning following , as soon as it is day-light , they all repair to the School again , in the aforesaid habits ; and there they stay till night , continually praving and saying of Psalms , and making their Confessions , and craving pardon of God , of the sins they have committed . The Devotions of this day consists of Four Parts : the first , is , that of the morning , which they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Shackrith : the second , the Additional Prayers , called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Musaph : the third , the Afternoon Service , called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Mincha : and the fourth and last , the Evening Prayers , which they call . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Nehilah . At the Schakrith , and Mincha , they take out the Book of the Law ; and in the morning , six persons are invited to read in it ; but in the Afternoon , they call but Three to it : and after this , they read the Haphtarah , or Lesson out of the Prophets . 6. At the Musaph , or Additional Prayers , they read the Sacrifice of that day ; & then do they make a Commemoration of the Great Solemnitie that was wont to be celebrated by the High Priest on that day ; at which time onely , throughout the whole Yeer , it was lawfull for him to enter into the Sanctum Sanctorum , or Holy Place , to burn Incense , and to cast Lots upon the Two Goats ; one Lot for the Lord , and the other Lot for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Azazel , the Scape-goat : as it is commanded , Levit. cap. 16. 7. When it is now Night , and that they can see the stars appear , they then blow the Horn , as they did at the Feast of the Beginning of the Yeer ; to signifie , that the Fast is ended : and so going out of the School , they salute one another , wishing each other that they may live many Yeers : and then do they blesse the New Moon ; as hath been touched before , Par. 3. cap. 3. and so going home to their houses , they say the Habdalah , and so go to their meat . CHAP. VII . Of the Feast of Boothes , or Tabernacles . VPon the Fifteenth day of the said moneth Tisri , is the Feast of Boothes , Tabernacles , or Tents , called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Succoth , Tuguria : in memorie , that the Children of Israel , at their coming up out of Egypt , made use of such , in the Wildernesse : as you may find , Levit. cap. 23. ver . 42 , & 43. Habitabit is in Umbraculis Septem diebus , &c. Ye shall dwell in Boothes seven daies : all that are Israelites born , shal dwell in Boothes : that your Generations may know , that I made the Children of Israel to dwell in Booths , when I brought them out of the land of Egypt . And therefore every man maketh him one of those Boothes , in some place about his house , in the Open Air , covering it at the top with Green Boughes , and walling it about , and trimming it up as handsomely as he can . There are many nice Circumstances set down by the Rabbines , to be observed , concerning the Height , Bignesse , and Form , or Manner how they are to bee made : which we shall here omit . In these Boothes they Eat and Drink , and some there are that sleep in them , and keep altogether in them , ( during the eight daies of the Feast ) as at other times they do in their houses . 2. This Feast continueth Nine daies , that is to say , seven daies , which are commanded in the Law ; and One more , which they adde , out of an Ancient Custome : as hath been formerly said , in the Feast of the Passeover . Par. 3. cap. 1. and One more , commanded Num. 29. to be a more Solemn Assemblie , then any of the seven . Dies quoque Octavus erit celeberrimus , &c. On the eighth day ye shall have a Solemn Assemble : ye shall do no servil work . The two first , and the two last daies , are solemn Feastivals ; but the five Intermediate are not so : like as hath been formerlie said , in the Feast of the Passeover . 3. The Form of Prayers is the same , that upon Other Daies ; onely there is some Commemoration made , of the Reason of the Feast , and Its Original : they also say the six Psalmes , from the 113. to the 119. called Hallel : then do they take forth the Book of the Pentateuch , and read in it ; afterwards they say the Haphtarah , and say a Benediction for the Prince , under whom they live : then the Additionall Prayer , called Musaph , wherein they Commemorate the Sacrifice , that was wont to be Offered that day , described , Numb . cap. 29. namely , on the First day 13. Bullocks ; on the Second , 12. on the Third , 11. &c. till it came to 70. in number , throughout the whole Seven daies : and on the Eighth , they sacrificed One Bullock onely . 4. They also take a Branch of Palme-tree , and three Boughes of Mirtle , and two of Willow , and a Citron which must be a fair one , and every way Perfect : and binding all these Boughes together , when in their Prayers at the School they come to the aforesaid Psalms , called Hallel , holding the Boughes in their Right hand , and the Citron in their Left , clapping them together , they shake them about , holding them forth toward the four Quarters of the World , and moving them Upwards , and Downwards : this they do , observing the Command given , Levit. cap. 23. S●metisque vobis die primo fructus arboris pulcherrimae , &c. And ye shall take you on the First day the * Boughes of Goodly Trees , Branches of Palm-trees , & Boughes of Thick Trees , and Willowes of the brook , and ye shall rejoyce before the Lord your God seven daies . Then do they all go round about the Table , or Woodden Altar , whereon they use to lay the book of the Law , when they read in it , every day Once ; singing withal certain Hymnes , and swinging their Boughet about in one hand , and the Citron in the other : because , thus they were of old used to do in the Temple , round about the Altar . 5. On the Seventh day , which they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Hos●anah rabbah , the Great Hosanna , they adde to their Former bundle of Boughes , other branches of Willow , and go round about the School seven times , and say the 29. Psalm , Afferte Domino fidei Israel , &c. Give unto the Lord , ( Oye sons of the Mighty . ) give unto the Lord glory and strength . And they keep That day somewhat more solemnly , then they do the Five Intermediate daies . 6. The Ninth , and Last day of the Feast , is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Shimchah Torah , Laetitia propter Legem ; that is to say , Their Joy for having finished the Law : because that at this time they make an End of reading over all the Pentateuch , according to the Division of it into so many Lessons , or Sections , as there be weeks in the year : as hath been formerly said , Part. 1. Cap. 11. it being so ordered , that the Reading over of the whole Pentateuch , should be finished , at the same time that the year also ends . 7. There are at this time , chosen , in every School , Two , which are called Sponsi Legis , Bridegrooms of the Law : One of which , is to read the End of it , called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Kathan torah , Sponsus The Bridegroom of the Law ( ended : ) and the Other is presently to begin it again ; and He is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Kath●● Beres●hith , Sponsus Principi ; the Bridegroom of the Beginning ( of the Law. ) Which Two persons are to expresse some tokens of Joy ; and thus they do , in all the several Schools : and so this Whole day , is a Day of Rejoycing . CHAP. VIII . Of their Fasts ; Commanded , and Voluntary . Upon the 17. day of the Moneth Tamuz , or June , they observe a Fast ; in Memorie of certain Disasters , that have befallen the Citie Jerusalem upon That Day : and particularly , because they have a Tradition , that it was upon This Day , that the First Tables were broken in pieces by Moses , upon the Children of Israel's making to themselves the Golden Calf . 2. All their Ordinarie , Commanded , Fasts begin upon One Evening , and end upon the Evening following ; during which space of time , they neither Eat , nor Drink any thing , little or much ; till such time as the Stars begin to appear . 3. In the Morning , at their Prayers in the School , they adde to the Usual Prayers of the day , certain Confessions of sins , and withal make a sad Rehearsal of the Disasters that had befallen them upon This Day : then do they take out the Book of the Law , and read in Exod. cap. 32. ver . 12. &c. Et Oravit Moses , &c. And Moses besought the Lord his God , and said : Lord why doth thy wrath wax hot against thy People , &c. In the Afternoon , at the Mincha , or Afternoon Service , they read the same things again : and for the Haphtarah , or Lesson , out of the Prophets , they read that Place in Isaiah , cap. 55. ver . 6. Quaerite Dominum , dum inveniri potest , &c. Seek ye the Lord , while he may be found : call ye upon him while he is near . 4. There are some , that will neither eat Flesh , nor drink Wine , from the said 17. day of Tamuz , or June , till the 9. of the Moneth Ab , or July ; that is to say , for three full weeks together : but this is more then they are bound to do : and they do it , because that All These Daies have been Unfortunate to the House of Israel . 5. Upon the 9. of the said moneth Ab , or July , they observe a more severe Fast then Ordinarie ; and they call it , by the name of the Day of the moneth , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tischah beab , Nona Mensis Julii , The Ninth of July ; because that , upon This Day , the Temple was twice burnt down , at the Taking of Jerusalem ; the First time by Nabuchadonozar , and the second time by Titus , Son to the Emperour Vespasian . They begin This Fast , an hour before Sun-set , or thereabout ; and neither eat , nor drink any thing , but go Barefooted , and forbear also to Wash themselves , till the Evening following , when the Stars now begin to appear . 6. At Night they repair to the School , at the Ordinarie time of Evening Prayers : and there , they all sitting upon the ground , the Lamentations of Jeremy are read : and the Morning following they do the like , adding withal many other Passages , tending all to Sorrow , and Lamentation . And thus they continue all that day ; neither may they any way refresh , or recreate themselves , nor so much as studie , or read the Law , nor any other book ; except it be the Book of Job , or Jeremy , or the like Melancholy , Sorrowful Discourses . 7. The Next Sabbath after This Fast , is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Nachamu , that is to say , a Day of Consolation ; and therefore reading the 40. Chapter of Isaiah , for the Haphtarah ; Consolamini , consolamini Popule meus , &c. Comfort ye , comfort ye my People , saith your God : Speak ye comfortably to Jerusalem , &c. they go on , comforting one another with the Hopes , that they shall yet see Jerusalem , and the Temple , built up again . 7. On the Third day of the Moneth Tisri , or September , which is the next day after the Feast of the Beginning of the year , they have another Fast , keeping it after the Usual manner , from Evening to Evening : And the Reason of their observing this Fast , is , because that this is the day , on which Gedaliah , the son of Ahikam , who was onely left remaining for the Defence of the Residue of the House of Israel , and was a Just man , was slain . And because it is one of the Daies of Penance ; which happen at this time of the Year , therefore do they take occasion , in their Prayers , to make a solemn Commemoration of this Just Person ; and keep a Fast : calling the day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Tzom Gadaliah , Jejunium Gadaliae , The Fast of Gedaliah . 9. After this , followeth the Fast of Chipur , or Day of Expiation : spoken of , formerly , Chap. 6. where it is described at large . 10. Upon the 10. of Tebeth , or December , there is another Yearly Fast ; because that , upon that day , Nebuchadnezzar began to lay siege to Jerusalem , and afterwards took it . 11. On the 13. of Adar , or March , which is the day before the Feast of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Purim , which is kept in Memorie of the Things which Queen Esther did for the Jewish Nation , they observe also a Yearly Fast ; because that Esther her self Fasted also , at that time ; as you find it written in the book of Esther . 12. And these are all the Fasts that are Commanded them in the Law : but they have besides , Other , which the severall Nations use to observe : as the Dutch , for example , after the Feast of the Passeover , and that of Tabernacles , make Three Fasting-daies ; one Monday , one Thursday , and another Monday again : and the reason they give , for so doing , is , because the Precedent Feast being Eight daies long , they might haply have committed some sin or other , during that space of time . And so they likewise Fast , the Eve before the Feast of the Beginning of the Year : and some there are among them , that keep a Fast the Day before the Beginning of every Moneth . 13. And if any man have a mind , out of particular Devotion , or Penance , to Indict himself a Fast , besides all these ; he then , on the Evening before the day he intends to Fast , before the going down of the Sun , ( except it be , in Case of Fasting upon any Dream ; as hath been formerly declared , Part. 1. cap. 4. ) saith thus : I take upon my self to fast to morrow . And having so said , he continues , without eating , or drinking , till the Evening following ; as the Usual manner of Fasting is : and in his Devotions , he adds a Prayer to God , that he would be pleased to accept This Fast of his , instead of Sacrifice . CHAP. IX . Of the Feast of Lights , called also Chanucha . VPon the 25. day of the Moneth Kislein , which is our November , by an Ancient Ordinance of the Wise-man , is kept the Feast of the Dedication of the Altar , which is celebrated for the space of eight daies together ; and at Evening , upon each of these eight daies , they set up Lights ; One , upon the First day : Two , upon the Second : Three upon the Third , and so forward , till the Eighth . And this Feast is observed in Commemoration of a Great Victorie obtained by the Maccabees , against the Greeks , who had possessed themselves of the Citie of Jerusalem , and had entred into the Temple , and profaned it : but were afterwards overcome by Judas , and his Brethren , and driven out again . Now , there being no Pure Oyl , which had not been defiled by the Heathen , to be found , for the lighting of the Lamps that were to be set up of Course in the Temple , they at last found by chance a smal Vessel sealed up , wherein was Oyl hid , but onely as much as was sufficient for Lights one Night onely ; which Oyl notwithstanding miraculously lasted for Eight whole Nights : and therefore , for this reason , it was decreed , that the said Feast of Lights , should ever afterward be observed . They have a Tradition also , that in Ordaining this Feast to be kept , they had an Eye also upon that famous Exploit , performed by Judith , upon Holofernes : although many are of opinion , that this happened not at this time of the Year ; and that they make a Commemoration of that piece of Gallantrie of Hers , Now , because she was of the stock of the Maccabees . 2. During the time of these eight daies , it is lawfull for them to do any manner Businesse , or Work : neither is there any kind of solemnitie observed at this time , save onely of the said Lights ; and that , at their Prayers , there is added a Panegyrick , or Laudatorie Oration , in memorie of that Great Victorie obtained by Them against the Heathen ; and besides , every morning they say the six Psalms , called Hallel , beginning at the 113. Psalm : and likewise the 30. Psal . Exaltabo te Domine , &c. I will extol thee O Lord , for thou hast lifted me up , and hast not made my foes to rejoyce over me , &c. and they also use some certain Ceremonies , more then Ordinarie , at their Meat . 3. This Feast is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Chanucah , which is as much as to say , The Feast of Dedication , or Initiation , and their being restored to the Exercise of their Religion again ; having now purified the Temple again anew , which had been defiled by the Heathen . CHAP. X. Of the Feast of Purim , or Lots . VPon the 14. day of the Moneth Adar , or March , they celebrate Yearly the feast of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Purim : in memorie of what we read in the book of Esther , concerning the children of Israels escaping the danger of a Totall Extirpation , by the Machination , and subtle Devices of Haman , who was afterwards hanged together with his ten Sons . This feast is called the feast of Purim , or Lots , for the reason set down , cap. 9. of the said book of Esther : Dies isti appellati sunt Purim , &c. Because Haman the Son of Hammadetha the Agagite , &c. had devised against the Jewes to destroy them , and had cast Pur , ( that is the Lot ) to consume them , &c. Therefore they called These daies Purim , after the name of Pur. 2. This Feast continueth two daies , although they keep the first onely , solemnly ; fasting the day before it , as hath been formerly said . And notwithstanding that they are not forbidden to do any manner of Businesse , or Work , upon the aforesaid two daies of the Feast : yet do they voluntarily forbear , upon the first of the two daies , and make it a solemn Feastival . 3. Upon the first Evening they all repair to the School , where saying the Ordinarie Prayers , they adde also a Commemoration of the great deliverance at that time , when they were now at the Jawes of Death : and then do they read the whole storie of their Escape , that is to say , the whole book of Esther ; which they have in their Schools , fairly written in Parchmet , in a long Roll , as the Pentateuch is : and this they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Meghillah , that is to say , Volumen , a Volume , or Roll. And while this is reading , there are some , that , as often as they hear Haman named , they beat the ground , and make a great murmuring noise , in token of Cursing him , and execrating his memorie : and they do the like at their Morning Prayers also : and withall read out of the Pentateuch , Exod. cap. 17. ver . 8. Venit autem Amalech , &c. Then came Amalek , and fought with Israel in Rephidim , &c. 4. On this day they give much Alms to the Poor , publickly : and they likewise send Dishes of Meat one to another , every friend , and kinsman , to each other , and Scholars send Presents to their Masters , or Tutors , and Masters give to their Servants ; and generally , all Superiours to their Inferiours . And they use all expressions of Mirth , and Joy , that may be ; inviting , and feasting one another : as it is commanded , Esth . cap. 9. Esséntque dies isti Epularum , &c. That they should make them daies of Feasting , and Joy , and of sending portions one to another , and gifts to the Poor . 5. And this they observe chiefly upon the second Evening ; at which time every one makes as great a Feast , as he is able ; eating , and drinking more freely , then at other times . And after supper , they go on visiting one another , entertaining their friends with Banquets , Pastimes , and all manner of Jollities , and Entertainments of mirth . 6. They do not make so great Chear , or Expressions of Joy , upon the second Day : nor is any thing read in the school : yet do they on This Day also make shew of some kind of joy . 7. When there are thirteen Moneths in the Yeer , that is to say , when the Moneth Adar is doubled , or there are two Moneths of March , as hath been touched formerly , Par. 3. cap. 2. they call the 14. of the first Adar , the lesser Purim . Notwithstanding they , at this time , observe nothing at all , that is essentiall to the said Feast : neither have these Daies any thing in Common betwixt them , save onely the bare Name . PART IV. CHAP. I. Of the several Kinds , and Degrees of Adulterie , and Fornication . THe Severall Degrees of Adultery , and Fornication , are these that follow : The First , is , to Lie with Another Man's Wife ; or , with any Woman , that is but onely Betroathed to Another man. And This is , among the Jews , accounted for one of the Greatest , and most Hainous Crimes , that can be committed . The Next to this is , to Lie with any of ones Kindred , that is to say , with any of those specified , Levit. cap. 20. and the Children , that are begotten by any such Unlawful Copulation , are to be esteemed Bastards , whom they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Mamzer , Spurious : neither may they acknowledge , or make Alliances with them : according to that which is written , Deuter. 23. ver . 2. Non ingredietur Mamzer , hoc est , Spurium , in Ecclesiam Domini , &c. A Bastard shall not enter into the Congregation of the Lord : even unto his tenth generation shall he not enter into the Congregation of the Lord. Next to the aforesaid Degrees of Adulterie , followes the Having Carnall Knowledge of a Woman , that is not a Jew ; because , they say , this was Forbidden by Esdra : or to Lie with any Strumpet , that is a Jew ; the Publick Toleration of which kind of People is not in reason to be thought of , amongst the Jewes ; seeing it is against the Expresse Text of the Scripture , in the aforesaid Deut. 23. ver . 17. Non erit Meretrix de filiabus Israel , &c. There shall be no Whore of the Daughters of Israel , &c. 2. It is also a Sin , to have to do with any Woman whatsoever , although she be free from all the aforesaid Particulars ; unlesse she be a Man 's own Wife ; or to deflowr any Virgin , unlesse he afterwards marry her : because all these things are accounted Fornication . 3. They may not lie with any Menstruous Woman : as you may find written , Levit. cap. 18. ver . 19. Ad mulierem quae patitur menstrua non accedes , &c. Also thou shalt not approach unto a Woman to uncover her Nakednesse , as long she is put apart for her Uncleannesse : neither may they have knowledge so much as of their own Wives , so long as they are in this Condition ; as we shall shew hereafter . CHAP. II. Of their Marriages . Every Jew is bound by the Law to Marry : and the most Convenient time to do this , is determined by the Rabbines to be , at Eighteen Years of Age : But they must by no means live Unmarried , after Twentie : and what man soever is not Married , after he is of This Age , he is accounted as One that lives in Sin. The reasons of this are : First , because all men are bound to Endeavour the Procreation of Children ; according as God Commanded Adam , Gen. cap. 1. ver . 28. Crescite & Multiplicamini , et replete terram , &c. And God said unto them , Be fruitful , and Multiply , & replenish the Earth , &c. and they conceive themselves not to have fulfilled this Precept here given , till they have begotten One Son , and One Daughter , at least . And besides , they say , they are bound to marrie , that by having Wives of their own , they may by this means the easier avoid all Occasions of falling into the sins of Adulterie , or Fornication ; which , if they should live Unmarried , they would be apt to fall into . 2. They may marrie as many Wives , as they please , as we find practised by the Ancient Hebrewes : Examples whereof , we frequently meet withall in the Scriptures : and this Custome is in Use still , among the Levantines , or Eastern Jewes : But the Having of Many Wives is not at all , either permitted , or practised , among the Dutch : and among the Italians also it is very Rare ; and seldome , or never used ; save onely , in case that a man hath lived many Years with his Wife , and hath not been able to have any Children by Her. 3. A man may marrie his Niece ; that is to say , the Daughter of his Brother , or Sister : and yet a man may not Marry his Aunt , to whom he is Nephew . In like manner may Cousen-Germans marrie ; that is to say , Brothers and Sister's Children , both by Father and Mother . All the Other Degrees of Alliances , specified Levit . cap. 20. are Prohibited , from marrying with each other . 4. There are many among them , that will not Marrie a Woman , that hath had Two , or More Husbands before ; calling Her , a Husband-killer : but however , This is not any where Forbidden . And the like is to be understood of a man , that hath had more then Two Wives . 5. A Widow , or a Woman , that hath been put away by a Former Husband , cannot marrie , within the space of Ninety daies , after the Death of her Husband , or of her Divorce : to the end , that it may be known , whether or no she be with Child by her Former Husband ; and , that there may not be any Controversie , whose the Child is . 6. If a man die , and leave behind him a Young Child , sucking at the Mothers breast ; his Widow may not marrie again , till the Child be full Two years old . And this is so Ordered by the Rabbines , that the Infant might be sure not to be neglected , till it should come to be of some strength . CHAP. III. Of their Contracts , and Manner of Marrying . THe Manner of their making of Contracts , or Espousalls , is thus : There is a Writing drawn betwixt the Man , and the Kindred of the Woman ; and then doth the Man take the Woman by the Hand , and acknowledgeth Her for his Spouse : and the business is done , as to the Matter of Contract . In some places they use , at this time , to put a Ring upon her finger , and so betroath her : but in Italy , and in Germany , they do not use this Ceremony , for the most part , when they are Contracted onely . Afterwards they continue thus , Promised ; some , a Year ; others , Two , Four , Sixe Moneths ; more , or lesse , as they please themselves , and according as they conceive it to be most Convenient for them : during which time , the Man hath libertie to visit , and to sport and toy with his betroathed Mistresse ; but he must not know her Carnally . 2. When the time of their Marriage approacheth , and the Day is now set , ( which useth to be in the Increase of the Moon ; and for Virgins , on Wednesday , or Friday ; and for Widowes , on Thursday : ) if the Bride hath passed the time of her Monethly Courses , she then goeth to a Bath , and washeth her self : as we shall shew more fully hereafter , Chap. 5. Otherwise , she may not lie with her Bridegroom , although the Marriage may however be solemnized betwixt them ; till such time as she shall be in case to go , and wash her self . 3. It is a Custome with many , that the Bridegroom and his Bride should both fast , upon their Wedding day , till such time as the Ceremonie of the Benediction is finished . 4. Upon the Marriage day , the Parties to be married are brought into some large Hall , or Chamber ; and there placing themselves under a kind of Canopie , they have Musick brought before them : & in some places they have little Boyes , with lighted Torches in their hands , that sing before them . When the people are now gathered together in the place where the Wedding is to be celebrated , there is one of the afore-mentioned Square Vestments , called Taleth , with the Pendants about it , put over the head of the Bridegroom , and the Bride together . Then doth the Rabbine of the place , or the Cazan , or Chaunter of the School , or else some one that is the nearest of their kin , take a Bowl of Wine in his hand , and saying a Benediction to God , Who hath created the Man , and the Woman , and hath ordained Marriage , &c. he giveth the Bridegroom , and the Bride , of this Wine to drink . After this , the Bridegroom putteth a Ring upon her finger , in the presence of Two Witnesses , which commonly use to be the Rabbines , saying withall unto her : Behold , Thou art my Espoused Wife , according to the Custome of Moses , and of Israel . Then is the Writing of her Dowrie produced , and read ; wherein the Bridegroom is bound , in lieu of her Dowrie by Him received , both to feed , cloath , and cherish her , &c. and he binds himself to the performance of all these things . After this , they take another Bowl of wine , and sing six other Benedictions , making up the number of Seven in all : and then do they give of this Wine also to the New married couple to drink : and having so done , they pour out the rest of the Wine upon the Ground , in token of Joy , and Gladnesse : and the emptie Vessel being delivered into the Bridegrooms hand , He takes and dasheth it with all his might against the Ground , and so breaks it all to pieces : signifying hereby , that in the midst of all their mirth , and jollitie , they are to remember Death , that destroies , and breakes us in pieces , like Glasse : that so we grow not proud . And when this done , then doth all the people with a loud voice crie out , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Mazal tob , which is as much as to say , Good fortune to them . And so they all depart . 5. In the Evening they make a Feast , and invite their kindred , and friends : and the Custome in some places is , that after supper is ended , the Guests present the Bride with several Gifts , some with Gold , others with Silver , &c. and some do this before Supper . Afterward they again sing over the seven Benedictions , before spoken of , at the Solemnitie of the Marriage ; having first said the Ordinarie Benediction , used after meat : and so they rise from Table . 6. After this , if the Bride hath found her Monethly Courses to be over , and hath washed her self , ( as we have touched before ) if they go to Bed together : and if she were a Virgin before , so soon as ever he hath made her a Woman , he riseth from her , and may not touch her any more , till such time as she hath fulfilled the time required in married women for their continuing Clean , and hath washed her self again in a Bath : as shall be shewed , Chap. 5. 7. The Sabbath following , at Morning Prayers , the Bridegroom goeth to the School , as his Bride also doth , accompanied with other women . And when the book of the Pentateuch is now taken forth , the New-Married man is invited up to read in it : who presently maketh a Promise of giving Great Alms to the Poor ; as likewise do all the Invited Persons after him in Order . And when Prayers are ended , the men accompanie the Bridegroom , and the women the Bride , home to their house : where after Complements passed betwixt them , they take their leave , and depart . In some places they have a Custome , that the Bridegroom is to keep within doors , seven daies after the Espousals , or Contract , made betwixt both parties : during which time he is visited by his friends and acquaintance ; among whom he entertaineth the Time with Pastimes , and pleasing Recreations . 8. And this is the most usuall manner of their making Contracts of Marriage , and celebrating of Nuptials among them : although the Customes of the severall Countries are herein , though not very much , yet something different . 9. If the Bride should chance to die , after the Marriage , without having brought forth any Children , the Dowrie which she brought , her husband must in this case be disposed of , according to the Agreements before made betwixt both Parties : which are very different , according as the Customes , and Usages , of the several Countries are . CHAP. IV. Of the Liberty a Woman that was Married young hath , to refuse her Husband : and of the Penalty of Forcing , or Deflowring a Virgin. IF a young Girl , under the age of ten Years old , ( being an Orphan , or Fatherlesse : or though she had a Father then , who is now dead ) be espoused by the consent of her mother , or of her brothers , to a man that she liketh not ; after that she hath the Tokens of Womanhood upon her , and hath now arrived to the age of Twelve Years , and a day , she may refuse this man for a Husband : And so making Open Protestation , that she will not have him , before two Witnesses , they are bound to testifie this her Renunciation , in Writing . And having so done , it is lawfull for her to leave him , and to marry whom she pleaseth . 2. Whosoever , either by Force , or by any Enticements , or fair Promises , so far prevaileth upon a Virgin , as that he know her Carnally ; if her Father , and she be so pleased , the Judges must force him either to marry her , ( neither may he ever after be Divorced from her : as it is expresly commanded , Deut. cap. 22. ) or else they must make him give her Reparations , for her Honour , and the Injurie he hath done her , in robbing her of her Virginitie . CHAP. V. How their Women behave themselves , during the time of their Courses , and after Child-birth . WHen a woman perceiveth , that her Monethly Courses are now upon her , she is bound to give notice of it to her Husband : who immediately separateth himself from her , and toucheth her not any more : neither may he deliver any thing into her hand , nor receive any thing from her , nor sit near her , nor eat with her in the same dish , nor drink with her in the same cup. 2. And thus she continueth , during the time that her Courses are upon her ; which lasteth , in most women , for the space of five daies : but in case this Flux should continue upon Her longer , she must expect , till it stops . At which time , she changeth her smock , and the sheets of the bed ; and thus continuing clean , for seven other daies , she cutteth her Nails , and cleanseth them throughly , and washeth her self in a Bathing Tub , and also combeth her Head. After this she goeth to a Bath , made for the same purpose ; which is to be , either of Springing Water , or of Rain-water , ( but it must not , by any means , have been brought thither by Man's hand : ) and the water must be at least Three Yards deep , and one Yard over ; for otherwise , the washing in it , would be Insufficient , and of no force . But in those places , where they have not any such Bathes , made for the Purpose , they in this case go , either to some River , Well , Sea , or Pond : and there must they duck themselves in , all over head and ears , stark naked ; so that , there may not the least part of their bodie scape being washed by the water . In so much that , if they should chance to have a Ring upon any of their Fingers , that sate close to their Flesh , so that the water could not perhaps get under it , their washing is utterly to no purpose ; and they must even return , and bath again . And while she is at her work , she must have another woman to stand by her ; who is to see , that she be wholly covered over with water : and having thus done , she putteth on her cloaths again ; and so returning home , she may lie with her Husband again , till such time as her Courses return again upon her : at which time , she must cleanse her self as formerly ; and so as often as Occasion requireth . 3. When a woman hath been delivered of a Child , she is to continue , separated from her husband , in the like manner , as hath been declared : and if she hath brought forth a Male-child , her husband may not touch her for the space of seven weeks ; but if it be a Female , for Three Moneths space : although in some places they continue separated a lesse while , according as the Custome of the place is . And thus , seven daies before the said time of Separation is expired , the woman useth to shift her self ; and on the Eight day she washeth her self , in the manner before delivered : and having so done , she may accompany with her Husband again . CHAP. VI. Of the Manner of Putting away their Wives , and of Jealousie . IN Ancient times , when a Husband was Jealous of his wife , he brought her to the Priest ; who , giving her a certain water to drink , if she were Innocent , it did her no harm ; but if she was Guiltie of the Offence she was suspected for , she then presently had a swelling in her bellie , and her flesh rotted ; as we find it written , Num. cap. 5. But now , if a Man have forbidden his wife , and charged her , saying ; Let me not see Thee any more in such a Man's Company : if He afterwards find , that she still keepes the said person companie ; or if there be a publick Fame abroad , that she is dishonest ; or if there be any sufficient Arguments , to prove that she is naught ; and especially if she be taken in the act ; the Rabbines have power to force him , whether he will or no , to put her away , and never more to have to do with her : the manner of which Divorse , or putting away a Man's wife , is hereafter set down . And a woman that is thus Repudiated , or put away , hath libertie afterwards to marry with any other man whatsoever , save onely with him , for suspicion , or certain knowledge of too much Familiarity with whom she had before been put away by her husband . 2. A man hath power , according to the strict Letter of the Law , to put away his wife , not in case of Adulterie onely , but for any other dislike that he hath toward her : as it is said , Deuter cap. 24. ver . 1. Si acceperit uxorem , &c. When a Man hath taken a Wife , and married her , and it come to passe that she find no favour in his Eyes , because he hath found some Uncleannesse in her ; then let him write her a Bill of Divorcement , and give it in her hand , and send her out of his house . Howbeit a Man should not take hold of the bare Letter of the Law , so as to put away his wife , upon any slight Dislike , but onely in the aforementioned case of Jealousie ; or else , for some other notorious wickednesse , that he hath found in her . And to the end that this businesse of Divorce , and putting away of a Man's wife , may not so easily be put in practice , upon every light Occasion : therefore have the Rabbines so intangled it with difficulties , and brought in so many nice Circumstances , to be observed both in the Writing , and the Delivering of this Bill of Divorce to the woman ; that by his means the time being protracted , the Husband may have opportunity to repent himself of what he is going about , and so may haply return , and be reconciled to his wife . 3. Now the manner of putting away a mans wife , is this . There is a Notary called in the presence of one , or more of the chiefest Rabbines : then doth the Husband require , that a Bill of Divorce , which they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Ghet , be written , for such a woman , his wife . This Bill of Divorce must be written in Parchment , exactly Ruled , and in a large square Letter : and it must not consist of either more , or fewer , then just Twelve Lines : and many other Puntilios , and Nice Circumstances are there to be observed , both in the Character , and the manner of writing it ; and in the name and surname of the Husband , and of the Wife . And it is necessary also , that neither the Notary , nor the Rabbines , nor the Witnesses be any whit of Kin , either to the Man , or to the Woman ; nor yet among themselves : Neither may any one of all the aforesaid witnesses , that were present at the Delivery of this Bill of Divorce , afterwards marry , and take to wife the woman thus Repudiated before Them. 4. The Form of this Ghet , or Bill of Divorce , is Briefly This : On such a day , of such a Moneth , Year , and place , &c. I such a One , do Voluntarily Repudiate , put away , and set free , Thee , such a One , Who wast formerly My Wife ; so that Thou mayest henceforth marry Whomsoever Thou pleasest , &c. 5. When this is written , in the Manner as hath been formerly delivered ; then doth the Rabbine ask the Husband very Formally , whether or no he doth this Voluntarily , and Freely ; and whether he hath made any Vow , or Oath to do this : if so , He is ready to dispence with him , and Absolve him from it : Or whether he hath made any Protestation to her , against her Keeping Company with such a man : and many Other the like Trifling Questions are put to Him. 6. There must be Ten persons at least present , at the making of this Bill : and the Names of the Witnesses must be subscribed to it ; and there must also be Two other Witnesses of the Delivery of it : to whom the Rabbine proposeth this Question : Whether or no , there be any of them that knoweth any Impediment , why this Divorce should not go forward : if so , they must now speak . 7. After this , the Rabbine commandeth the Woman to take her Rings off her fingers , and to open both her Hands , and to joyn them together , that she may receive this Writing , and that it fall not to the Ground : and then asking some other Questions of them , the Husband gives the woman the Writing in her hand , and saies ; Take here thy Bill of Divorce ; behold thou art now put away from Me , and hast liberty to marry any other man. Then the woman taking the Writing in her hand , delivers it to the Rabbine , who readeth it over again : which being done , She is from thenceforth , a Free Woman . There are many other Ceremonies , and Nice Circumstances to be observed , which are purposely made so Numerous by the Rabbines , to render the businesse of Divorce the more Difficult , and hard to be exactly performed ; as hath been formerly touched : a more particular Enumeration of all which Circumstances , I have not here set down , that I might not be too Prolixe , and tedious to the Reader . 8. After this , the Rabbine gives the woman notice , that she is not to marrie , for the space of Ninety daies ; for the reason before given , concerning a Woman that buries her Husband , who may haply have left her with Child by him . And from this time forward , it is not Lawfull for that Man and that VVoman to be together Alone in any place ; and either of them hath thenceforth liberty to marrie again . CHAP. VII . Of their Ibum , and Calitzah ; that is to say , of the Next Kinsman 's Taking , or Refusing the Relict of his Deceased Kinsman . IF a man die , without leaving any Children by his VVife which he last had , or by any Former , and hath any Brother surviving ; the VVidow of the person Deceased must then come to the Next of Kin ; who is either to take her to Wife , or else to release her , and set her Free ; as it is written , Deut. cap. 25. Quando habitaverint fratres simul , &c. If Brethren dwell together , and one of them die , and have no Child , the Wife of the Dead shall not marry without unto a stranger : her husbands Brother shall go in unto her , and take her to him to Wife , &c. And if the person deceased , chanced to leave behind him more Wives then One ; if his Brother Take , or Release One of them , he is Free from all the rest . And if the Deceased had many Brothers , they must begin with the Eldest , and so down in Order : and if any one of them either Take , or Release the woman , it serveth the Turn . 2. To take to VVife a Brothers Relict , is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Ibem ; that is to say , to take to wife a Kinsman's VVidow : and if any one resolve so to do , it is sufficient that he take her home to him , without any Formalitie of Nuptials , or the like : although the Rabbines have Ordained , that a man in this case is to make a new Marriage of it . And if he take her to him , all the Goods of his Deceased Brother , and his Wives Dowrie are His ; and she becometh to him , as any other VVife . 3. It was Anciently accounted the more Laudable thing to Take her , then to Release her : but now the Corruption of the times , and the Hardnesse of Men's Hearts is such , as that they onely look after worldly Ends , either of Riches , or of the Beauty of the woman : so that there are very Few , that in this case will marry a Brother's VVidow ; especially among the Dutch , and Italian Jews ; but they alwaies Release her . 4. To Release her , is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Chalitzah , that is to say , The Taking off the Shoe : as it is described , in the aforementioned Chapter of Deuteron . where it is said , that if a man refuse to take his Brothers VVife , she is to take off his shoe , and to spit in his Face , in the Presence of the Elders . Accedet mulier ad eum coram senioribus , & tollet calceamentum de pede ejus , spuétque in faciem illius , &c. The manner of this Ceremonie , is thus : Three Rabbines , and Two other , who are to stand as Witnesses , are to go the Evening before , and appoint the place , where this businesse is to be done : which being agreed upon , they say : In this place do we intend to morrow , God willing , to perform the Chalitza : Then do they give notice to the VVoman , that she must Fast on the morrow , and not eat any thing , till This be done . They also inform themselves by Other women , if the signes of VVomanhood do not manifestly appear upon her , whether she be of that Age , which is required , or not . 5. The next morning , when they come from the School , all the People gather together to the Place appointed : and there the Rabbines , and the Two Witnesses , placing themselves upon their Seats , the Kinsman comes before them , with his Right Foot Unshod , and Washed , and with some cloath wrapped about it : and the Kinswoman also cometh , being covered with a Mantle ; and they both sit before the Rabbines . Then doth the Senior Rabbine gravely demand of them ; What businesse have you in this place ? Then the man answereth : I am come to perform the Chalitza ; and to Release this my Kinswoman . Then saith he to the VVoman : And will you , Mistris , be released ? She answereth , Yes , Sir. Then saith the Rabbine unto them , Stand up then ; and so turning himself to the VVitnesses , he asketh them , whether This be the Woman , and This Man her next Kinsman ; and whether it be Ninety daies , since her husband died ; and whether he had not any Children by Her ; and many other the like Questions . After this , he tells the man , that if he will take his Kinswoman to wife , he shall do very well in it ; and withal , exhorts him so to do : which the man utterly refusing : He then saith unto him : Wilt thou Release her then ? he answereth , Yes Sir. After this he asketh them both , whether they have either of them made any Oath , or Protestation to this purpose ; telling them , if they have so done , that they ought not to keep it , but should be absolved from it : but they deny , that they have done any such thing . Then do they set up a Plank or Board , against the wall , and they take a certain Shoe , which the Rabbines use to have , made for the same purpose , in such a manner , that it may be made wider , or Straighter , by certain buttons , and strings , fastened to it , as Occasion shall require . This shoe they give to the Kinsman ; and then doth the Rabbine ask them again , saying ; Are you still of the same mind you were ? and they answer him , Yes . Let us proceed then to the Chalitza , saith the Rabbine . And so takeing heed that the man put it not on , upon the Left foot , instead of the Right : nor , that the VVoman use the Left Hand , instead of the Right , the Man putteth the said Shoe upon his foot : which when it is well fitted on to his foot , and tied with the aforesaid Strings , then doth He walk Four Paces forward , and so returneth to his place again : where leaning against the aforesaid Planks , or Board , and the Woman being commanded to stand before him face to face , the Rabbine repeats those words out of the above named Chapter of Deut. ver . 7. My Husbands Brother refuseth to raise up unto his Brother a name in Israel : he will not perform the duty of my Husbands Brother : the VVoman saying it after him , VVord for word . Then doth He speak to the Man ; who answereth him , as it followeth , ver . 8. I like not to take her . Then doth the VVoman stoop down , and with her Right Hand untyeth , and taketh off the shoe from off the man's foot ; and lifting it up on high , she throweth it against the Ground , before the place where the Rabbines sit ; who presently command her to Spit in his face : then doth she spit upon Him : as it followeth , ver . 9. Then shall his Brothers Wife come unto him in the Presence of the Elders , and loose his Shoe from off his foot , and Spit in his face : and the Rabbine saying the words before Her , she goes on , and saith ; So shall it be done unto that man , that will not build up his Brothers house . And his name shall be called in Israel ; The house of him that hath his Shoe loosed : repeating these last words three times ; and at every several time , all the People with a loud voyce answer , and call Him , One that hath had his Shoe loosed . Then doth the Rabbine tell the man that he is at Liberty now to marry when he please : and if he desire a Certificate from them , of this setting Free his Kinswoman , they presently give him one : and if there be found any Writing , or Contract about her Dowry , it is presently torn in pieces . And as the people depart , many of them use to pray , and say : May it please the Lord , that the Daughters of Israel come not any more to such Acts as these . All these Circumstances , and many other the like petty Ceremonies , which they use to observe in this case , are grounded upon the aforecited passage , Deut. cap. 25. as may appear to any , that mark well the place . 6. And for as much as , when the Case of this Ibum happeneth , a Woman cannot have her Dowry , nor marry again , without this Release , or being set at Liberty ; therefore do many of these Kinsmen , hold them off , and bear them in hand a long while , that so they may vex them , and get money of them for their Release . Many therefore , when they marry their Daughter to a man that hath Brothers , do get the Brothers to enter into Bond , that if need require , they will give her a Release . Others there are , that cause the Husband to bind himself , that in case at any time he should be sick , if the Physitians conceive his sicknesse to be of any danger , he shall be bound to give his Wife a Bill of Divorce , that so she may be Dis-engaged from the next Kinsman . CHAP. VIII . Of their Circumcision . WHen a Male Child is born to any one , his friends come to him , and make merry with him , wishing him much joy in it . Some of them use to set up certain Scrols , or Billets , in the four quarters of the Chamber , where the woman lies in , with these Four Words written in Hebrew : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Adam , Chavah : Chutz Lilith : that is to say : Adam , Eve : Out Lilith . And they also write the Names of Three Angels : conceiving this to be a means of defending the Child from the Strix , or Night-Witch . But they that please , may chuse whether they will do this , or not ; it being grounded upon no Precept at all , but looks rather like an Act of Vanity and Superstition . 2. Upon the Eight day they are bound to circumcise the Child , according to the Command given to Abraham , Gen. cap. 17. Infans octo dierum circumcidetur in vobis , &c. He that is eight daies old shall be circumcised among you : which is also reiterated , Levit. cap. 12. Et die octavo circumcidetur infantulum , &c. And in the eight day , the flesh of his foreskin shall be circumcised . This may not be done before the Eight day : and in case the Child should be sick , or very weak , it may be deferred longer , till such time as he shall be in health , and able to endure it . 3. The Night before the Day of Circumcision they call The Watching-Night : because that all the People of the house watch all that Night , to guard the young Infant : and in the Evening the Friends of the Father of the Child go to visit him ; as the women likewise do to the Mother , and there they spend that Evening in Feasting and Mirth . 4. They are to be provided before-hand of a God-father , who is to hold the Infant in his armes , while it is circumcised ; and also of a God-mother , who is to carry it from the House to the School , and to bring it home again ; which for the most part use to be some Man and his Wife , of the Parents Kindred . They also use to make choice of a Circumciser , which they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Mohel ; which may be whomsoever they please , so he be but an Expert , skilfull man at the businesse : and they account it to be the most meritorious thing that can be , to be a Circumciser . And if by chance the Father of the Infant be one of These , he then circumciseth his own Child himself . 5. On the morrow morning there are Two Seats made ready in the School , or if they please , at Home , where they sometimes use to circumcise them : These Seats are covered with Cushions of silk ; and are provided , the one for the God-father to sit upon , while he holdeth the Child to be circumcised : the other , as some say , for the Prophet Elijah , whom they believe to be alwaies Invisibly present at All Circumcisions ; as having been very jealous for the Observation of the Covenant of Israel : as it is written , Reg. 3. cap. 19. ver . 14. And he said : I have been very Jealous for the Lord God of Hosts , because the Children of Israel have forsaken thy covenant , &c. At this time there useth to be a great Congregation of People together ; and then comes the Circumciser , with a Charger in his hand , wherein are the Instruments , and other Necessaries for the present Businesse ; as Namely , a Razor , Restringent Powders , with little clouts dipt in Oyl of Roses ; and some also use to provide ready a dish full of Sand , to put the foreskin into , when it is cut off : then do they begin a certain Hymne , till such time as the God-mother , accompanied with a Train of women , bringeth the Child in her arms : where the Godfather meeteth her at the School door , and receiveth it of her : then do all the People present cry aloud , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Baruch haba , Benedictus qui venit : Blessed be he that coneth . 6. The God-father sitteth upon the seat , provided for him ; and so taking the child in his arms , and fitly placing him upon his knees , the Circumciser unswathes him ; and some use to have silver Pincers , with which they take up , as much as they mean to cut of the foreskin . Then doth he take his Razor , and saith : Blessed be thou O Lord , &c. who hast commanded Circumcision : then doth he cut off that Thicker skin of the Prepuce ; and afterwards with his Thumb Nail he rends in pieces that other Thinner skin that remaineth . In the mean while the Father of the Infant giveth Thanks unto Almighty God , for giving them this Precept of Circumcision and the people that are present forthwith presage unto him , that this will be much Advantagious to his Marriage : in the mean time , the Circumciser going on in his businesse , with his mouth sucketh the Blood , which abundantly floweth from the wound , doing thus two or three times , and so spitteth it forth into a Bowl of wine . Then doth he clap upon the wound some Sanguis Draconis , Powder of Corall , and other Restringent things , wrapping it about with plaisters of Oyl of Roses ; and so binding it up close , the Child is swathed again . 7. Then doth he take a Bowl of wine in his hand , and blessing it , he saith another Benediction also upon the child , and so giveth him his Name , that the Father will have him called by ; adding withall those words out of Ezekiel , cap. 16. ver . 6. Et dixi tibi , cum esses in sanguine tuo , Vive , &c. I said unto thee , when thou wast in thy Blood , Live : and having so said , he taketh of the wine , into which he had spit the Blood of the Infant , and besprinkleth the face of the Child . After this , they say over the whole 128. Psalm . Beati omnes qui timent Dominum , &c. Blessed are all they that fear the Lord , and walk in his ways , &c. which being ended , the God-father delivers the child again to the God-mother , to carry it home to the Mother : and then do all the People depart ; and taking leave of the Father of the child , they wish that He may live to see his Marriage , as he hath now seen his Circumcision . 8. After this , the Circumciser sendeth a Present of Smeet-meats , or the like , to the woman that lyeth in ; and so doth the God-father also , and the God-mother , and all their Kindred , and Acquaintance : and if the Parents of the Child chance to be Poor People , they then send them Money , or what else they think best . 9. At noon the Father maketh a Collation , or Feast , for the Circumciser , and the God-father , and God-mother , and the rest of his Kindred , and Friends , according as the ability of the person is : and when they have dined , there is added to the Benediction a certain Prayer for the Child , that he may become Great and Prosperous , and one that feareth God. 10. The Child useth to have his wound healed in a short space , and it is never above 24. hours in healing : and therefore some use , the third day after the Circumcision , to send to their Friends , and Kindred , some Present of Sweet-meats , or the like , in token of joy . 11. When a Girle is born , there is no Ceremony used at all about her ; saving that at the Beginning of the Moneth , when the Mother of it is now up , and goeth to the School , the Cazan , or Chaunter , saith a Benediction over the child , and putteth a Name upon it , such as the Father pleaseth . It is the Custome in Germany , that the Cazan goeth home to the Parents house , and lifting up the childs Cradle on high , he Blesseth it , and so giveth it the Name . If an Infant chance to die before the Eight day , and Uncircumcised , some use to circumcise it at the Grave , with a Reed . CHAP. IX . Of the Redemption of their First-born . IF a Mother bring forth at first a Male child , that is to say , if she never had any child before , although the Father might have had , or hath other Sons besides this ; this First-born Male-Child falleth to the Priest : as hath been touched formerly , Par. 1. cap. 12. and as it is specified , Exod. cap. 13. Sanctifica mihi omne primogenitum , &c. Sanctifie unto me all the First-born , &c. and again , Omne autem primogenitum hominis , &c. All the First-born of Man amongst thy Children shalt thou redeem . 2. This Redemption is performed after this manner : Thirty daies being expired , after the Birth of the Child , they call a Priest unto them , that is to say , one that is descended of the stock of Aaron , whom the Father of the child pleaseth : and so , many people being gathered together at the time appointed , the Father of the child bringeth before the Priest in a Bowl , or Bason , a good quantity of Gold and Silver ; and then they give him the child into his arms . The Priest then calling the Mother of it before him , saith unto her : Mistris , is this your Son ? She answereth , Yes : then replieth He , Have you never had any Child before , either Male , or Female , or have Aborted , or Miscarryed any way ? She saith unto him , No. Then doth the Priest say , This Child is mine , as being the First-born : then turning himself toward the Father , he asketh him , whether he will redeem it , or not ? who answereth him , saying : See , here is Gold , and Silver ; take your own price : then saith the Priest unto him , You will redeem it then ? the Father answereth , I will redeem it . It shall be so then ; saith the Priest ; and so turning about to the people assembled , he saith with a loud voice : This Child is mine , as being the First-born : as it is written , Num. cap. 18. ver . 16. And those that are to be redeemed , from a Moneth old shalt thou redeem , according to thine Estimation , for the Money of five Shekels , &c. I therefore take this in Exchange , &c. and so he taketh the sum of two French Crowns , or thereabout , as he thinks good , and then delivers the child to his Father and Mother again : And this day they make a Feasting day . 3. If either the Father , or the Mother of the child , be descended from the stock either of the Priests , or of the Levites , they shall not need then to redeem it . CHAP. X. Of the manner of their Education of their Children , and bringing them up in Learning . WHen a Child hath now learnt to speak well , his Father putteth him forth to School to learn to read ; and afterwards he is taught to render the Bible , in the Language of the Country , where he lives : and thus he is Initiated , and entered into points of Learning , without any Grammatical way , which they call Dichduch . And if he have any mind to it , when he is come to be about ten years of Age , he then sets him to learn his Grammar . But now , in these daies , there are very few , throughout the Whole Nation of the Jews , that take so much care , about the Education of their Children , as to make them so Learned : and , for the most part , they use to read , speak , write , and compose , whatsoever businesses they have to do , meerly out of Practise , and use ; and especially the Dutch. 2. After this , they begin to read some Expositions upon the Bible , as , for example , Rabbe Salomon , and the like : and also certain Compendious Authors , who treat of Morality , and the Rules of Vertuous Life ; as namely , Rabbenu Moseh , and others of the same kind : all which books being printed , and written without Pricks , which are instead of Vowels ; and the Phrase of these books also being very different from that of the Scripture of the Bible , and therefore not to be learnt , without much pains , and practise ; it rendreth the reading of these Books , the much more difficult . 3. Notwithstanding , some among them , that are more quick-witted , and of better Parts then ordinary , go on , from these books , to the Misnah , and to study the Talmud : which they account for the Ground-work of all Knowledge , and the best study they can betake themselves too : for , very few of them apply themselves to the study of any other Sciences : as hath been said before , Part. 2. Cap. 2. 4. When a Son is now come to be Thirteen years , and a day old , he is then accounted a Man , and becomes bound to the Observation of All the Precepts of the Law : and therefore he is now called , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Bar mitzvah , that is to say , Filius Mandati , a Son of the Commandement : although some call him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Bar de minian ; that is to say , one that is of age to do any businesse , and may make One , in the number of the Ten , that are required to be present at any of their Publick Acts of Devotion . And whatever Contracts he makes , they are of force ; and if he were formerly under Tutors , he is now Freed from their Jurisdiction over him : and , in a word , both in Spirituall , and Temporal Affaires , he is Absolute Lord and Master of Himself . 5. A Girle , when she is come to the age of 12. yeares and a half , is called a Woman . CHAP. XI . Of the Honour they account due to their Parents , Tutors , Rabbines , and Ancient persons . THe Obligation is great , that they hold a Son hath , to honour his Father and Mother : observing the Command , given Exod. cap. 20. Honora patrem tuum , & Matrem tuam : Honour thy Father , and thy Mother , &c. And the Particulars of this Duty are at large set down by the Rabbines ; who affirme , that we must honour them , not onely while they are Living , but when they are Dead also . 2. They also instruct Fathers , how they ought to carry themselves towards their Sons ; and especially when they now begin to be of years : that so they give them not Occasion to despise them . 3. They conclude also , from the aforesaid passage in Exodus , That every man is bound to honour his Elder Brother , and his Step-mother also : and for his Master , or Tutor , who hath instructed him in the Principles of Religion , they account him worthy of more respect , and observance , then his Father that begot him : for , they say , that He hath given him onely his Being ; but the other , his well-being . After these , they have respect to all Religious , and Learned Persons , doing them all honour , both in their words , and actions . They also reverence all ancient persons ; as they are commanded to do , Levit. cap. 19. And the Rabbines say , that Honour is likewise due to any Ancient person whatsoever , or of what Nation , or Religion so ever ; as being one , that hath a long while been a Citizen of the World , and hath seen many Occurrences , and consequently must have much Knowledge , and Experience , in things of this World : as it is written , Job , cap. 12. In antiquis est sapientia , & in multo tempore prudentia : With the Ancient is Wisedome , and in Length of Daies Understanding . PART V. CHAP. I. Of the Jewish Hereticks ; and particularly of the Karraim . THere were , toward the later end of the second Temple standing , divers Sects of Hereticks among the Jewes : of which we shall not here discourse ; it being besides our purpose in hand , to give an Account , in this place , of any thing , save the present condition of things amongst them . And therefore the Reader is to take notice , that of all the ancient Kinds of Hereticks , there is at this time onely , one Sect remaining ; who , though they are Jewes , and observe the Law of Moses , are yet accounted amongst the rest of that Nation as Hereticks , and are commonly called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Karraim : which Name is derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Karah , Legere , to Read ; whence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Mikrah , Lectura , Scil. Sacra : that is to say , the Holy Scripture , or Writings : because these men keep themselves so strictly to the bare Text of the Bible , as that they hold , that we ought onely to observe the Pentateuch , as it lies in the bare Letter : neither do they admit , or will they hear of any Interpretation , Glosse , or Exposition of the Rabbines whatsoever . 2. These are questionlesse some of the old stock of the Sadduces , though somewhat Reformed ; because they follow their Doctrine , in rejecting all things , save onely the Literall sense of the Scripture : Onely , whereas the Sadduces denied the Immortality of the Soul , and so consequently both Hell , and Paradice , and Purgatory , and the Resurrection of the Dead , and the like these men therefore considering , that in holding these Opinions , they should stand at a distance with all the Religions in the World besides ; seeing that , not onely the Jewes , but also all other Religions generally acknowledge . This Truth , they have taken it into their Belief : as they have also admitted of some of the most Ancient Traditions ; that so , by this their compliance , they might render themselves not so odious even to their own Nation of the Jewes ; under which Name they also passe ; although it is most certain , that they are , in truth , descended from , and really are Sadduces . 3. There are many of them in Constantinople , in Cairo , and in other Parts of the East ; as likewise in Russia , where they live , according to their own Rules , having Synagogues , and certain Rites of their own ; but under the name of Hebrews , or Jews : and , which is more , they pretend themselves to be the onely , True Observers of the Mosaicall Law. 4. In all places wheresoever they live , they are beyond measure hated by the rest of the Jews ; whom these men , by way of Reproach , call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rabbanim , that is to say , Observers of the Rabbins . And the Hatred they bear to those men is so great , as that they will not contract any alliance with them , nor willingly have any manner of conversation with them at all ; as conceiving them to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Ma●●zerim , that is to say , Bastards : because that in the businesse of their Marriages , and Divorces , and in the Purification of their Menstruous women , they do not observe the Ordinances of the Rabbins : And , which is more then all this , if any one of These men should be converted , and desire to be admitted into the number of the Rabbanim , that is to say , of the Other Jews , they would not by any means accept of him . CHAP. II. Of the manner of being made a Jew . IF any have a mind to be made a Jew , he must first be examined strictly , by Three Rabbins , or other Persons in Authority , what it is , that hath moved him to take up this Resolution ; and , particularly , he is to give an account , whether it be any Worldly End , or no : and this they must be satisfied in , before he can be received . After this , they in very serious manner give him to understand , that the Mosaicall Law is a most strict , and severe Law ; and that the Jewish Nation is , at present , in a very Low , and Abject Condition , and the Generall Scorn of Mankind : and therefore they give him the most Earnest Exhortations that they can , that he would continue in the state he now is in . 2. If , after this their strict Examination , and their Earnest dehorting him from his purpose , he still continue stedfast in it ; they then take , and Circumcise him : and , as soon as He is well of his Sore , He is to wash himself all over in water : and this is to be done , in the presence of the Three Rabbins , or other Persons in Authoritie before specified : and so , from thenceforth , he becomes as a Naturall Jew . CHAP. III. Of their Opinion , concerning all manner of Magick , Divination , and Augury . THey account it a very great sin , to give any Credit to , or have any Faith in any Kind of Divination whatsoever , or to Judiciary Astrology , Geomancy , Chiromancy , or to any Fortune-tellers ; or the like . 2. Much more do they abhor the Practice of any Necromancy , or receiving Answers from the Dead , Magick , Witchcraft , Consuration of Devils , or of Angels , and the like : all which particulars are expressed , Deut. cap. 18. Nec inveniatur in te , &c. There shall not be found among you any one that maketh his Son , or his Daughter , to passe through the fire , or that useth Divination , or an Observer of Times , or an Inchanter , or a Witch , or a Charmer , or a Consulter with Familiar Spirits , or a Wizard , or a Necromancer , &c. 3. It is unlawfull for them to cut their Flesh , or to make any Figures in it with Ink , or any other Colour : as it is commanded them , Levit. cap. 19. ver . 28. Neque figuras aliquas , aut Stigmata facietis vobis , &c. Ye shall not make any Cuttings in your Flesh , for the Dead , nor print any Marks upon you , &c. 4. Many other things are forbidden them by the Rabbins , which were superstiously used to be put in Practice by the Idolatrous Ammorites , which they call , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Darche Aemori : that is to say , The wayes of the Ammorites . CHAP. IV. Of their Slaves . THere were many Particular Circumstances to be observed , concerning the Slaves , which a Jew should chance to have ; whether it were an Hebrew Slave , or a Canaanitish : but now if any among the Eastern , or Barbary Jewes chance to buy any Slaves , they keep them such ; and either make use of them Themselves , or else sell them away to others ; according as the Custome of that Particular place is , where they inhabite . And , in case a Slave should desire to be made a Jew , they circumcise him , and wash him all over in water , and so make him Free. CHAP. V. What Precepts the Jewish Women are bound to observe . THe Jewish Women are prohibited all things , whatsoever the men are , by virtue of the Negative Precepts : but as concerning the Affirmative , the Rabbins have determined , that the women are not bound to the Observance of any of all those , that have any Prefixt Time upon them : and the Reason they give of this , is , the Weaknesse , and Imbecility of their Sexe ; and also the Obedience they owe to their Husbands , and the Necessity of their being employed in this Duty , of doing them service . 2. And therefore there are onely There Precepts , which they are particularly enjoyned to observe . The first is , to keep themselves with all diligence from their Husbands company , during the time of their Monethly Flux , till they are in a condition to wash themselves : as hath formerly been said , Par. 4. cap. 5. The second is , to take forth a Cake out of their dough , when they make any bread : which cake was heretofore to be given to the Priest , as an Offering ; as hath been said , Par. 2. Cap. 7. The third , and last , is , to set up●n Light in the house every Friday night , on the Eve of the Sabbath : as hath been declared formerly , Par. 3. Cap. 1. 3. Notwithstanding there are many women among them , that are much more devout , and pious , then the men ; and who not onely endeavour to bring up their children in all manner of Vertuous Education ; but are a means also of restraining their husbands from their Vitious Courses , they would otherwise take , and of inclining them to a more Godly way of Life . CHAP. VI. Of their manner of Confessing their sins , and doing Penance . THey observe no other manner of making Confession of their sins , save only in their prayers to God : and they have a certain Form of Confession composed Alphabetically , which they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Viddui : which proceeding in order of the Letters , comprehendeth , under every particular Letter , some one of the most principal sins , which men usually commit . But , those that can do so , are wont to specifie the particular sin of such , or such a kind , which they remember they have committed . 2. This Confession they use to say every Monday , and Thursday , and every Fast-day , repeating it over many times , particularly at the Fast of Expiation , as hath been shewed , Par. 3. Cap. 6. and in all cases of sicknesses , or of eminent danger : and there are some , that use to say it , every morning , when they rise ; and every night when they go to bed . 3. The ordinary daies , appointed for the doing of Penance , are from the first of Elul , to the aforenamed day of Expiation : but most people begin it , at the beginning of the year , and so continue it till the time aforesaid : and indeed , any time is convenient enough for this businesse , if a man find any thing to lie heavie upon his conscience . If he be an illiterate man , he hath Recourse to some Rabbine , whose Counsel he desires in the businesse : but if he be a man of any Learning , he may then examine the Writings of the Rabbines , where he shall find some kind of Directions delivered , for the proportioning his Penance , to the quality , and greatnesse of his sins ; whether he mean to exercise himself either in Fasting , Whipping , Abstinence , Almes-giving , Prayer , Works of Charity , or the like ; as he shall conceive to be most suitable , and proper to the sin he hath committed . CHAP. VII . Of their Sick , and Dead . THey hold it for a very Great Work of Pietie , to Visit the Sick , and to lend them all manner of Assistance that Possibly they can , and as the Necessity of the Person shall require . 2. When any one thinketh he shall die , he then desireth , that Ten , or more Persons may be called unto him ; among which , there is to be one Rabbine : yet sometimes they do not desire to have so great a Company called . When they are all met together , that are sent for , the sick Man begins then to say that Generall Confession before spoken of , in the hearing of these persons ; and after this , he maketh a Prayer to God , beseeching Him to restore him to his former health : or if it be His pleasure to deal otherwise with him , and to take him out of this World , he then beseecheth Him , that He would be merciful unto his Soul , and take it into His Protection ; intreating withall , that this Bodily Death may serve as an Expiation of all his sins . If he have any desire to confer Privately with the Rabbine , or to ask his Counsel about any thing , or commit any Secret to his trust , he hath liberty so to do : Then doth he ask Pardon of God , and of all men , whomsoever he hath at any time offended ; and he himself also pardons all his Enemies , and all those , that have ever offended , or injured Him. And if he be the Father of a Family , and have Children , he calleth them to his Bed-side , and so giveth them his Blessing : or if He himself have either a Father , or Mother living ; he then desireth Their Blessing . After all this is done , if he be a Person of Estate , and hath any thing to dispose of by Will , and Testament , he causeth one to be made ; and so distributeth his Goods among his Friends , and Kindred , as he thinks best . 3. Some of them , when they are Sick , desire that there may be Publick Prayers said for them in the School by the whole Congregation : and they also at the same time change their Names , and cause themselves to be called by New ; in token of Changing their manner of Life , if it should please God to restore them : and they promise also to give Almes to the School , and to the Poor . 4. When the Sick man is now at the point of Death , and that he perceiveth he cannot live long ; he is not then to be left alone , without some company by him ; and there is some one to be by his beds side , Night and Day : and they account it a very great Blessing to be present at the Departure of a Dying person ; especially if it were a man of Learning , and an Honest man : observing that Passage , Psal . 49. Non videbit interitum , cum viderit sapientes morientes , &c. and he that is present , at the Departure of any Dying person , is to rent his cloathes in some part , or other ; according to an Ancient Custome they have . 5. They have a Custome also , that when any one dies out of a house , the people of that house , and all the Neighbours also of the same place , or Village , throw away all the Water , that they have in their houses : it being conceived , that this they were Anciently wont to do , to give notice , that there was a Dead Person in that place , or Village . CHAP. VIII . Of their manner of Ordering their Dead , and Burying them . WHen the Breath is now gone out of the Body , they take and lay the Corpse upon the ground , wrapping it about with a sheet , and covering the face ; and so having placed the Feet of it toward the Chamber dore , they set up , at the Head , a Waxe Light , placed in an Earthen Pitcher , or Vessel , full of Ashes . 2. Then do they presently prepare to shift the Corpse , & put it in Clean Linnen ; and therefore they call in some friend to assist them in the businesse ; and most women esteem it a very Charitable Work , to help in such a Case . Then do they Wash the Dead body with warm water , with Camomil , and Dryed Roses in it : and having so done , they put a clean shirt upon his back , and other shifting garments ; & many use also to put upon him a long Linnen garment ; and over all , his Taleth , or Square Vestment , with the four Pendants annexed to it ; and lastly , a white Night-cap upon his head . Having thus apparelled him , they then take measure of his body , and make a Coffin for him accordingly : and putting into it a sheet , or other white Linnen , they lay him in it , and cover him all over with the same . If the Person Deceased were a man of Note , they then usually make his Coffin sharp-pointed : and if he were a Rabbine , they use to lay many Books upon his Coffin ; which having covered all over with Black , they forthwith carry it out of the house : and as soon as ever they are gone with him , One of the people of the house , that staies behind at home , takes a Broom , and sweeps all the house after them , even to the very dore . 3. When any one is to be buried , all the Jews of that place meet together , and accompany the Corpse to the grave . And forasmuch as they account it a very Meritorious Work , to attend any of their Dead Brethren , and bear him to his Grave ; you shall therefore have them endeavouring , every one of them , to put his shoulder under the Coffin : and thus , taking their Turnes all of them , One after another , they bring him to his Grave . In some places they use to carry Lighted Torches , after the Hearse , and to sing certain Hymnes of Lamentation : but in other places they use it not . And as the Corps is carryed to the Grave , the Kindred of the Deceased person follow after it , making expressions of Lamentation , and Mourning . 4. And in this manner is he brought to the place of Burial , which useth to be in some field , appointed onely for the same purpose : which Burial-place they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Beth hachaijm , that is to say , The house of the Living : calling the Dead here , by the name of the Living , in respect of the Soul , which never dies : when they have now set down the Corps , if he were a Person of Note , or Quality , they use to have one that makes a certain Funerall Oration , in Praise of the Party deceased : and after this , they say a certain Prayer , that begins with those words out of Deut. cap. 32. ver . 4. Dei perfecta sunt opera , &c. He is the Rock ; his Work is perfect : for , all his waies are judgment , &c. which Prayer they call , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Tzidduck , haddin , that is to say , Just Judgment . And so , laying a little bag of Earth under his head , and nailing up the Coffin , he is carried to the Grave , which useth to be , a pit dug up , according to the length of the Corps : and they take what care they can , to lay him as near the rest of his dead kindred , as may be . In some places they have a Custome , that , as soon as the Coffin is set down near the Grave , if it be a man that is dead , Ten persons are to go round about the Coffin seven times , saying a certain Prayer for the Soul of their Deceased Brother : but this is not used in all places . This being done , the nearest Kinsman is to rent his cloathes a little ; and so letting the coffin down into the Grave , they cover it with earth , every one of them casting a shovel-full , or a handful of earth upon it , till it is wholy cover'd over . 5. It is a sin for any of them , either men , or women , to scratch themselves , or tear their flesh , or to pull their hair off , in their mourning , or lamenting for the Dead , as well while the Corps is present , as after it is buried : observing the Text of Scripture , Deut. cap. 14. ver . 2. Ye shall not cut your selves , nor make any baldnesse between your eyes , for the Dead . 6. As they return from the Grave , every one of them plucks up grasse from off the ground , twice , or thrice , and casts it over his head behind him , saying withall those words of the Psalmist , Psal . 92. ver . 16. Et Florebunt de civitate sicut foenum terrae , &c. And they of the city shall flourish like grasse of the earth : and this they do , to signifie their hopes of the Resurrection of the Dead . After this , they wash their hands , and sit down , and rise up from their places again , nine times , saying withall the 91. Psal . Qui habitat in adjutorio Altissimi , &c. He that dwelleth in the secret place of the most High , shall abide under the shadow of the Almighty : And having done all this , they return home to their houses . And this is the most usuall manner of Burying the Dead in most places ; although there may be , here and there , some little diversity found , as the Customes of the several countries , and places are . CHAP. IX . Of their Mourning , Praying for , and Commemorating of the Dead . THe nearest Kindred of the Party deceased , that is to say , the Father , Mother , Sons , Husband , Wife , Brothers , and Sisters , when they are returned to their house , sit down all together upon the ground , without shoes upon their feet ; any then is there sent them in , from their Friends , Wine , and Bread , and Hard Eggs ; and so they eat , and drink : according to that which is written , Prov. cap. 31. Date Sichera morientibus , &c. Give strong drink unto him that is ready to perish , and wine unto those that be of heavy hearts . Let him drink and forget his poverty , and remember his misery no more : one of them first saying the Ordinary Benediction , which is used to be said at meat ; adding withall , certain consolatory speeches , and comfortable Sentences . In the Eastern parts , and many other places , their kindred , and friends , use to send in , to the Mourners , every Evenin , and Morning , during the whole seven daies of Mourning , Dishes of Meat , and good chear , and go in and feast with them , and comfort them up . 2. The Bed , whereon the sick person died , as soon as ever he is carried out of the house , they take and rowl up together doubling up the coverlet also , and laying it all in a heap together , upon the same Bedstead : and , close by the Beds head , they set up a Lamp of Oyl , which is to burn continually , during the whole seven daies following . They also set a Bason of Water , and a clean Towel , near the Bed's head . 3. Those that are nearest of Kin to the deceased , as hath formerly been said , are to continue in the house seven daies together , sitting upon the ground all the day long , and eating their meat in the same posture . Onely , upon the Sabbath , they go to the School , being accompanied by other of their friends ; upon which day also they are more visited , and comforted by them , then upon any other . During the time of these seven daies of Mourning , they may not do any manner of work , or businesse ; neither may the husband lie with his wife . And every Evening and Morning during the said seven daies , there are to meet Ten persons together at the house of Mourning , to say the usual Prayers by the Mourners , who are not , during this time , to go out of the house , ( save only on the Sabbath ) and some use to adde , after the ordinary Prayers , the 49. Psalm , Audite haec omnes gentes , &c. Hear this all ye people , give ear all ye inhabitanns of the world , &c. and they also pray for the Soul of the party deceased . 4. All Mourners apparel themselves in black ; but they do this , following the use of the Countries where they inhabit , and not from any Precept . 5. When the seven daies of Mourning are now ended , they go abroad ; and many use to set up Lights in the School , and have Speeches made , and promise to give Alms for the Soul of their Dead Friend : And this they also do , at the Moneth's , and at the years end ; and if he were a Rabbine that is dead , or a person of quality , they then have Sermons , and Funeral Orations , which they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Hesped , made for him . 6. They have a Custome , that the Son useth alwaies to say in the School , for his Father and Mother , that Prayer which they call the Cadisch , every Evening and Morning , for the space of eleven Moneths together ; and this he does , for the Soul of his Deceased Father , or Mother . And some use to Fast every Year , upon that day that their Father , or Mother died . 7. In many places they lay a Marble stone , upon their graves , writing Epitaphs upon them of divers kinds , some in Prose , and some in Verse : expressing the name of the person that lies buried there ; and recounting withall his Praises , together with the Day , Moneth , and Year , of his Decease . CHAP. X. Of their Paradice , Hell , and Purgatory . THere are some that have written , that for the space of Three daies together , after a Dead body is buried , it is tormented by a certain Angel , or Spirit ; the Soul returning again to the body , that so it may become sensible of these Torments : and this they call , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Chibut hakeber , Percussio Sepulchri : and this is believed too , by the simpler sort of people . 2. They hold , that there is a place , which they call , Paradise , for the Souls of Good men : and this they call , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Gan Heden : where the Soules of the Blessed enjoy the Beatifical Vision : and also , a Hell , which they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Gehinam , for the Wicked ; where their Soules are Tormented with Fire , and other sorts of Punishments : But they are of opinion , that some are condemned to Perpetual Torments in this place , and shall never be released from hence : but , that some are to continue here , only till a certain time prefixed . And this is that they call Purgatory ; being not distinguished , in respect of Place , but of continuance of Time. 3. They believe also , that no Jew that is not guilty of Heresie , or of some certain other of the like Crimes , specified by the Rabbines , doth stay in Purgatory , above a Twelve-moneth : and they conceive that the greatest part of those that die , are of this Rank , and Number ; and that there are very few of them , that , for those aforementioned sins , are condemned to everlasting Torments in Hell. CHAP. XI . Of their Belief of the Transmigration of Soules , the Resurrection , and day of Judgment . THere are many among the Jews , that are of that Pythagorical Opinion , of the Transmigration of souls , and its passing from one Body , into Another , believing , that after a man is departed , his soul returns again into the World , and informs other bodies : and this they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Ghilgul , that is to say , Revolutio ; a Revolution , or coming about in a Circle . And to confirm this their opinion , they bring many passages of Scripture ; and particularly out of Ecclesiastes , and Job : but there are very many also of them , that do not believe this ; it being no Article of their Creed , that so , he that believes it not , should be accounted an Heretick . 2. The Resurrection of the Dead is indeed one of the Thirteen Articles of their Belief , ( as we shall presently shew ) which all are bound to believe : and therefore they expect , that at the end of the World , all the Dead shall be raised up to Life again , and that God shall judge , both the Soules , and Bodies ; as it is written , Dan. cap. 12. ver . 2. Et multi de his qui dormiunt in terra , &c. And many of them that sleep in the dust of the Earth shall awake , some to everlasting life , and some to shame , and everlasting contempt . CHAP. XII . Of the Thirteen Articles of their Faith. SEing that we have now gone through all the Particular Rites , and Customes of the Jewes , and have shewed their whole Manner of Life , we shall here in the Last place give the Reader a view of the Thirteen Articles of their Belief , as it is delivered by Rabbi Moses Egyptius , in his Exposition upon the Mischna , in sanedrin , cap. Helech : which Articles are generally believed by All of them , without any Contradiction . And they are These . I. I believe that there is one God , the Creator of all things ; the First Cause of of all Beings , who can subsist of himself , without the whole World ; but that Nothing can , without Him. II. I believe that this God , the Creator , is One , Indivisible , and of a Unity , different from all other Unities . III. I believe that He is Incorporall , and that no Corporall Quality can possibly be imagined to be in Him. IV. I believe that He was , from all Eternity ; and that all other things , besides Him , had a Beginning at some time . V. I believe that He onely is to be worshipped , and served ; and that we ought not to worship , or serve any other , either as Mediators , or Intercessours . VI. I believe that there have formerly been , and may yet be Men , so disposed , as to be fit to receive Divine Influence ; such as the Prophets were . VII . I believe that Moses was the Greatest Prophet , that ever hath been ; and that He was indued with a Different , and Higher Degree of Prophecy , then any other . VIII . I believe that the Law , which was given by Moses , was wholly Dictated by God ; and that Moses put not one syllable in , of Himself ; and so likewise , that That which we have by Tradition , by way of Explication of the Precepts of that Other , hath all of it proceeded from the Mouth of God , delivering it to Moses . IX . I believe that this Law is Immutable , and that nothing is to be added to , or taken from it . X. I believe that God hath knowledge of , and observeth all Humane Actions . XI . I believe that this God rewardeth those that keep his Law ; and punisheth those , that are Transgressors of it ; and also , that the Greatest Reward is to be expected , in the World to come ; and , that the Greatest Punishment , is the Damnation of a Man's Soul. XII . I believe that the Messias is yet to come ; who is to be Greater then any King , that hath ever been throughout the whole World : who , though he be long in coming , yet we ought not to doubt , but that he will come at last ; neither may we prefixe a time for his coming , or endeavour to collect , when it shall be , out of the Scriptures : Believing withall , that there never more ought to be any King in Israel , that is not of the Stock of David , and of Solomon . XIII . I believe that God will raise the Dead to Life again . These are the Fundamentall points of their Belief : with which I shall conclude this my History of the whole Manner of life , and Points of Faith , of the Jewes . FINIS . Notes, typically marginal, from the original text Notes for div A47706-e180 The Authors first Epistle Dedicatory , in the Parls Edition , published by J. Gaffarel . Notes for div A47706-e340 The Author's Second Epistle Dedicatory , in the second Edition , published by Himself , at Venice . Notes for div A47706-e13760 * Heb. Fruit.