Purchas his pilgrimage. Or Relations of the vvorld and the religions obserued in all ages and places discouered, from the Creation vnto this present In foure partes. This first containeth a theologicall and geographicall historie of Asia, Africa, and America, with the ilands adiacent. Declaring the ancient religions before the Floud ... With briefe descriptions of the countries, nations, states, discoueries, priuate and publike customes, and the most remarkable rarities of nature, or humane industrie, in the same. By Samuel Purchas, minister at Estwood in Essex.

CHAP. XIIII.

Of the Iewish Ceremonies about the birth of a Child: of their Circumcision, Purification, and Redemption of the first-borne, and Education of their Children.

WHen a Iewish woman a 1.1 is great with child, and neere her time, her chamber is furnished with necessaries; and then some holy and de∣uout man (if any such may be had) with chalke maketh a circular line round in the chamber vpon all the walls, and writeth on the dore, and within, and without on euery wall, and about the bed in Hebrew Letters, Adam. Chaua, Chuts Lilis, i. Adam, Eue away hence Lilis. Hereby they signifie their desire, that if the woman shall be deliuered of a sonne, GOD may one day giue him a wife like to Eue, and not to Lilis: if it be a daughter, that shee may once proue to her husband a helper like Eue, and not a shrew, like Lilis. This word Lilis is b 1.2 read in the Prophet, interpreted a Skrich-owle: but the Iewes seeme to meane by it a deuilish Spectrum, in womans shape, that vseth to slay or carrie away children, which are on the eight day to be circumcised. Thus is it read in Ben Sira, of the Iewish Edition: When GOD had made Adam, and saw it was not good for him to be alone, he made him a woman of the Earth, like vnto him, and called her Lilis. These disagreed for superioritie, not suffering c 1.3 , Caesar vè priorem. Pompeinsvè paerem: Lilis (made of the same mould) would not be vnderling, and Adam would not en∣dure her his equall. Lilis seeing no hope of agreement, vttered that sacred word IEHOVA, with the Cabalisticall interpretation thereof, and presently did flye into the Ayre. Adam plaining his case, GOD sent three Angels after her, viz. Senoi, Sen∣senoi, Sanmangeleph either to bring her backe, or denounce vnto her, That a hundred of her children should die in a day. These ouertooke her ouer the troublesome Sea (where one day the Aegyptians should be drowned) and did their message to her: shee refusing to obey, they threatened her drowning: but shee besought them to let her alone, because she was created to vexe and kill children on the eight day, if they were men; if women children, on the twentieth day. They neuerthelesse forcing her to goe, Lilis sware to them, That, whensoeuer shee should finde the name or figure of those Angels written or painted on Schedule, Parchment, or any thing, shee would doe infants no harme, and that shee would not refuse that punishment, to loose a hundred children in a day. And accordingly a hundred of her children, or young Deuils, died in a day. And for this cause doe they write these names on a Scroll of Parchment, and hang them on their infants neckes. Thus farre Ben Sira.

In their Chambers alwayes is found such a Picture; and the names of the Angels of Health (this office they ascribe to them) are written ouer the chamber dore. In their Booke d 1.4 Brandspregel, printed at Cracouia, 1597, is shewed the authoritie of this Historie, collected by their Wise-men out of those wordes; e 1.5 Male and female created he them compared with the forming of Eue of a Ribbe in the next Chapter, saying, That Lilis the former was diuorced from Adam for her pride, which she con∣ceiued,

because she was made of earth, as well as he; and GOD gaue him another, Flesh of his flesh.

When this Iewesse is in trauell, shee must not send for a Christian Midwife, except no Iewish can be gotten: and then the Iewish women must be very thicke about her for feare of negligence or iniurie. And if she be happily deliuered of a sonne, there is exceeding ioy through all the house, and the father presently makes festiuall pro∣uision against the Circumcision on the eight day. In the meane time tenne persons are inuited, neither more nor fewer, which are all past thirteene yeares of age. The night after her deliuerie, seuen of the inuited parties, and some others sometimes, meete at the Child-house, and make there great cheere and sport all night, Dicing, Drinking, Fabling, so to solace the mother, that shee should not gricue too much for the childs Circumcision. The Circumciser is called Mohel, who must be a Iew, and a Man, and well exercised in that Facultie: and he that will performe this office, at the beginning giueth money to some poore Iew, to be admitted hereunto in his children, that after his better experience he may be vsed of the richer. And this Mo∣hel may thence-forwards be knowne by his thumbes, on which heë weareth the nayles long and f 1.6 sharpe, and narrow-pointed. The circumcising Instrument is of Stone, Glasse, Iron, or any matter that will cut: commonly sharpe kniues like Ra∣sors, amongst the rich Iewes closed in Siluer, and set with stones. Before the infant be circumcised, he must be washed and wrapped in clouts, that in the time of the Circum∣cision he may lye cleane: for otherwise they might vse no prayers ouer him. And if in the time of Circumcision (for paine) he defileth himselfe, the Mohel must suspend his praying, till he be washed and layed cleane againe. This is performed commonly in the morning, while the child is fasting, to preuent much fluxe of bloud.

In the morning therefore of the eight day all things are made readie. First are two Seates placed, or one so framed, that two may sit in the same apart, adorned costly with Carpets, and that either in the Synagogue, or some priuate Parlour: if it bee in the Synagogue, then the Seat is placed neere the Holy Arke, or Chest, where the Booke of the Law is kept. Then comes the Suretie or Godfather for the child, and placeth himselfe at the said Seat, and neere him the Mohel, or Circumciser. O∣ther Iewes follow them, one of which cryeth with a loud voice, That they should bring presently whatsoeuer is needfull for this businesse. Then come other children, whereof one bringeth a great Torch, in which are lighted twelue Waxe-Candles, to represent the twelue Tribes of Israel: after him two other boyes, carrying cups full of Red wine. After them another carrieth the circumcising knife: another brings a dish with sand; a∣nother brings another dish with oyle; in which are cleane and fine clouts, which after the Mohel applieth to the wounds of the child. These stand in a Ring about the Mohel, the better to marke and learne: and these their offices are bought with mony by those children. Some come thither also with Spices, Cloues, Cinnamon, strong Wine to re∣fresh, if any happen to swowne. These being thus assembled, the Godfather sitteth downe vpon one of those two Seats: right against him the Mohel placeth himselfe, and sings the f 1.7 Song of the Israelites, and other. Then the women bring the child to the dore, all the Congregation presently rising vp. The Godfather goeth to the dore, taketh the child, sitteth downe on his Seat, and crieth out, Baruch habba.i. Blessed be he that commeth; in their Cabalisticall sence, habba being applied either to the eight day, which is the day of Circumcision, or to the comming of Elias, whom they call the Angell of the Couenant (so they interprete g 1.8 the Prophet) and say, that Elias commeth with the infant, and sits downe on that other emptie Seat. For when the Israelites were prohibited Circumcision, and Elias complained thus, h 1.9 The children of Israel haue for∣saken thy Couenant. i. Circumcision, GOD promised him, That from thence-forwards he should be present at Circumcision, to see it rightly performed. And whē they make readie that Seat for Elias, then they are bound in set words to say, This Seat is for the Prophet Elias: otherwise (as an vnbidden guest) he commeth not. This Seat remai∣neth for him three whole dayes together.

Then when the Godfather holdeth the child in his lappe, the Mohel takes him out of his clouts, and layeth hold on his member, and holding the fore-skinne, puts backe the top thereof, and rubbeth the fore-skinne, so to make it haue the lesse sense of paine. Then he taketh from the boy the circumcising-knife, and sayth with a lowd voice; Blessed be thou, O GOD our LORD, King of the World, which hast sanctified vs with thy Commaundements, and giuen vs the Couenant of Circumcision: and whiles he thus speaketh, cuts off the fore-part of the skinne, that the head of the yard may be seene, and presently hurleth it into the Sand-dish, and restoreth his knife to the boy againe: taketh from another a cup of Red wine, and drinketh his mouth full, which he presently spirteth out on the infant, and there with washeth away the bloud; and if he see the child begin to faint, he spitteth out some thereof on his face. Pre∣sently he taketh the member of the child in his mouth, and sucketh out the bloud, to make it stay from bleeding the sooner, and spitteth out that bloud so sucked into the other cup full of Wine, or into the dish of Sand. This hee doth at least thrice. After the bloud is stayed, the Mohel with his sharpe-pointed thinne nayles rendeth the skinne of the yard, and putteth it backe so farre, that the head thereof is bare. He is more painefull to the infant, with this rending of the remaining skinne, which action is called Priah, then with the former. This being done, he layeth the clouts (dipped in oyle aforesaid) to the wound, and bindeth them three or foure times a∣bout; and then wrappeth vp the infant againe in his clouts. Then sayth the father of the child; Blessed be thou, O GOD our LORD, King of the World, which hast sancti∣fied vs in thy Commaundements, and hast commaunded vs to succeed into the Couenant of our Father Abraham. To which all the Congregation answereth, As this infant hath happily succeeded into the Couenant of our Father Abraham; so happily shall hee succeed into the possession of the Law of Moses, into Marriage also, and other good workes. Then doth the Mohel wash his bloudie mouth and his hands. The Godfather riseth with him, and standeth ouer-against him; who taking the other cup of Wine, sayth a cer∣taine prayer, and prayeth also ouer the infant, saying; O our GOD, GOD of our Fathers, strengthen and keepe this infant to his Father and Mother, and make that his name, in the people of Israel may be named (here he first nameth the Childe, calling him Isaac) Isaac, which was the sonne of Abraham. Let his Father reioyce in him that hath come out of his loynes; let his mother reioyce in the fruit of her wombe, as it is writ∣ten, i 1.10 Make glad thy Father and Mother, and her that bare thee to reioyce. And GOD sayth by his Prophet, k 1.11 I passed by thee, and saw thee troden in thy bloud, and I said vnto thee, in thy bloud thou shalt liue, yea I said vnto thee, in thy bloud thou shalt liue. Here the Mohel puts his finger into the other cup of Wine, wherein hee had set the bloud, and moisteneth the childs lippes three times with that Wine, hoping, that according to the former sentence of the Prophet, he shall liue longer in the bloud of his Circumcision, then otherwise he should. Dauid also sayth, l 1.12 He is mindfull of his maruellous acts which he hath done, and of his wonders, and the iudgements of his mouth, &c. Then he continueth his Prayer for the present assemblie, and that GOD would giue long life to the father and mother of the boy, and blesse the child. This done, he offers the blessed Cup to all the young men, and bids them drinke. Then with the child (who is thus made a Iew) they returne to the fathers house, and re∣store him to his mothers armes. This last prayer hee makes neere the Arke, and some of the deuouter Iewes, before and after Circumcision, take the Child, and lay him vpon Elias pillow, that Elias may touch him. * 1.13 The skinne cast into the sand, is in memorie of that promise, m 1.14 I will make thy seed as the sand of the Sea; and of Balams saying, n 1.15 Who can number the dust of Iacob, i. his posteritie, whose fore-skinne is cast in the Sand or Dust, and because the Curse o 1.16 on the Serpent is thus fulfilled, Dust thou shalt eat, i. this skinne in the dust: thus to their enemie the Ser∣pent fulfilling also that Precept, p 1.17 If thine enemie bunger, feed him. And by this means the Serpent can no more seduce this man.

If a child be sicke on the eight day, they deferre Circumcision till his recouerie: if

he die before the eight day, he is circumcised at the graue without any prayers: but a signe is erected in memorie of him, that GOD may haue mercie vpon him, and raise him at the day of the resurrection. In some places al the people stand, except the God∣father, because it is written, All the people stood in the Couenant. But to pursue the rest of their niceties, grounded vpon such interpretations, would be endlesse. We will fol∣low the child home, if you be not already weary, and see what rout is there kept.

Ten must be the number (you haue heard) of the inuited guests, and one or two of these learned Rabbins, who must make a long praier and sermon at the table, although others meane while are more busied in tossing the cuppes of wine. I was once present (saith q 1.18 Buxdorflus) at one of their Circumcision-feasts, and one of their Rabbins prea∣ched on Prou. 3. 18. Wisdome is a tree of life; but more woodden or ridiculous stuffe I neuer heard in all my life. This feast they obserue by example of Abraham, who r 1.19 made a great seast when the child was weaned: their kabal peruerts it, when he was circumcised. The Circumciser abideth some tune with the mother, lest the bloud should again issue from the child. The mother keepeth within, six weeks, whether it be a male or female: all which time her husband must not so much as touch her, or eate meate in the same dish with her.

If a female child be borne, there is small solemnitie; only at sixe weekes age, some yong wenches stand about the cradle, and lift it vp with the child in it, and name it; she which stands at the head, being God-mother: and after this they iunket together.

When the forty dayes are accomplished, before the wife may accompany or haue a∣ny fellowship with her husband, she must be purified in cold water, and put on white and cleane garments. Their washing is with great scrupulosity, in a common watering or in priuate cesternes, or fountaines; which must be so deepe, that they must stand vp to the necke in water: and if it be muddy in the bottome, they must haue a square stone to stand on, that their whole feet may stand in cleare water, and that the water may passe betwixt their toes: for the least part not couered with water, would frustrate the whole action: and for this cause they lay aside al their haire-laces, neck-laces, rings: they diue vnder the water, so that no part may be free from the same. Some Iewesse must stand by for witnesse hereof, which is twelue yeares old and a day at least.

s 1.20 They redeeme their first-borne in this sort; when the child is one and thirtie dayes old, his father sendeth for the Priest with other friends, and sets the child on a table be∣fore him; adding so much mony, or monies-worth as amoūteth to two florens of gold, or two dolars and a halfe: my wife (saith he) hath brought me forth my first-borne, and the Law bids me giue him to thee. Dost thou then giue me him? saith the Priest: he an∣swereth, yea. The Priest asketh the mother, if she euer before had a child, or abortion? if she answere No: then the Priest asketh the father, Whether the child or the money be dearer to him? he answereth, the child: then doth the Priest take the money and lay it on the head of the Infant, saying: This is a first begotten child, which GOD comman∣ded should be redeemed, and now, saith he to the child, thou art in my power, but thy parents desire to redeeme thee; now this money shall be giuen to the Priest for thy redemption: and if I haue redeemed thee, as is right, thou shalt be redeemed: if not, yet thou being redeemed according to the Law and custome of the Iewes, shalt grow vp to the feare of GOD, to marriage and good workes, Amen. If the father die, be∣fore the child be one and thirtie dayes old, the mother hangeth a scroll about his neck, wherein is written, This is the first-borne, and not redeemed: and this child when he commeth of age must redeeme himselfe.

The Iewish Chachamim, or wise-men, haue left no part of life vnprouided of their su∣perstitious care: as we haue seene concerning the birth and circumcision of their chil∣dren, with the purification of the mother, and redemption of the first-borne. To proceed with them: they enioyne the mother, while she giueth sucke, to eate holesome food of easie digestion, that the Infant may suck good milke; so that the heart and stomack be not stopped, but may come so much more easily to obtaine wisedome and vertue. For God hath great care of children, and hath therefore giuen a woman two breasts, and placed them next her heart; yea in the dangerous persecutiō vnder Pharaoh, Exo. 1.

he t 1.21 caused the earth to open it selfe, and receiue their male children, and created there∣in two stones, from one of which the Infant sucked milke, & from the other hony, till they were growne, and might go to their parents: yea, and if you beleeue their Gemara (can you chuse?) a poore Iew hauing buried his wife, and not able to hire a nurse for his child, had his owne breast; miraculously filled with milke, and became nurse himselfe. Yea, Mardochaeus (saith their Medrasch) sucked the breasts of Hester, and for this cause did she, after her exaltation, so preferre him. The conclusion is, if she giue grosse food to her Infants, she shall be cast into hell. She must not go naked breasted, nor too long fasting in a morning, nor carrie her Infants, or suffer them to goe or be naked, lest u 1.22 the Sunne hurt them, if it be in the day, or the Moone in the night: and that they may soone learne that the earth is filled with the maiestie of diuine glorie: and for this cause must they beware, that they neuer go bare-headed: for this were a signe of impuden∣cie, and ill disposition. And as religiously they must prouide, that they be alway girded with a girdle: for the girdle distinguisheth betwixt the heart and the priuities; and in his morning prayer he saith, Blessed be thou. O GOD, which girdest Israel with the gir∣dle of strength: which, if he should not haue a girdle on, would be in vaine. Their mo∣thers therefore sow their girdles to their coats: with great care they auoid going bare∣foot, especially in Ianuary and February.

When they can speake, they are taught sentences out of Scripture, and to salute their parents with good-morrow, good-Sabbath, &c. and after seuen yeares they adde the name of GOD, GOD giue you good-morrow, &c. but they must not name the name of GOD but in a pure place. These teach them the names of things in the vulgar, and some Hebrew names among, that so they may not commonly be vnderstood: for pure Hebrew they cannot speake, except their most learned Rabbines only. Their chil∣dren must not conuerse with children of Christians, and their parents make all things in Christians odious to them, that they may season them from their child-hood with hatred of them. When they are seuen yeares old they learne to write and reade: and when they can reade, they learne to construe the text of Moses in their vulgar tongue. When the mother carrieth him first to the schoole to the Rabbi, she maketh him cakes seasoned with hony and sugar, and as this cake, so (saith she) let the Law be sweete to thy heart. Speake not vaine trifling words in the schoole, but only the words of GOD. For if they so doe, then the glorious Maiestie of GOD dwelleth in them, and deligh∣teth it selfe with the aire of their breath. For their breathing is yet holy, not yet pollu∣ted with sin: neither is hee x 1.23 bar-mitzuah, bound to obey the Commandements, till he be thirteene yeares old.

When he is ten yeares old, and hath now some smattering in Moses he proceedeth to learne the Talmud: at thirteene yeares, his father calleth ten Iewes, and testifieth in their presence, that this his sonne is now of iust age, and hath been brought vp in their manners and customes, their daily manner of praying and blessing, and hee will not further stand charged with the sinnes of his sonne, who is now bar-mitzuah, and must himselfe beare this burthen.

Then in their presence he thanketh GOD, that he hath discharged him from the punishment of his sonne, desiring, that his sonne by diuine grace may bee long safe, and endeuour to good workes. At the fifteenth yeare of their life, they are com∣pelled to learne their Gemara, or the complement of their Talmud, disputations and subtile decisions about the text of their Talmud. And in these they spend the greatest part of their liues, seldome reading any of the Prophets, & some not in the whole space of a long life reading one Prophet through, and therefore know so little of the Mes∣sias.

At eighteene yeares their male children marrie, according to their Talmud-consti∣tution, and sometimes sooner, to auoid fornication. Their maidens may marrie, when they are twelue yeares old and a day. At twentie yeares they may traffike, buy, sell, and circumuent all they can: for their neighbour in the Law, is (in their sence) such a Iew as you haue heard described.

Notes

• a 1.1

  Buxdorf. Syn. lud. c.2.
• b 1.2

  Isa.34.14.
• c 1.3

  Lucan.l.b.1.
• d 1.4

  Brandsp.
• e 1.5

  Gen.1.27.
• f 1.6

  In arctam a∣cuminatos ••••∣gues. Buxd.
• f 1.7

  Exod.15.1.
• g 1.8

  Mal.3.1.
• h 1.9

  1. Reg.19.10.
• i 1.10

  Pr••. 23.25.
• k 1.11

  Ezech. 16.6.
• l 1.12

  Ps. 105.8.
• * 1.13

  Glos. Talmud.
• m 1.14

  Gen. 32.12.
• n 1.15

  Num. 23.10.
• o 1.16

  Gen. 3.14.
• p 1.17

  Prou. 25.21.
• q 1.18

  Cap.2.pag.94.
• r 1.19

  Gen.21.3.
• s 1.20

  The redee∣ming of the first-borne.
• t 1.21

  In the booke Medrasch.
• u 1.22

  Psal.121.6.
• x 1.23

  Filius man∣da••orum.