sorted to the School of R. Jochanan to pray: to whom R. Jochanan said, O my daughter, are there not Synagogues at hand round about you? But she answered, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Will there not be a reward for my steps; or, for my journy hither: for the (Tradition) saith, These destroy the World, as Joanna the daughter of Retib.
:〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 by one Gloss is rendred 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that is, a Maid given to prayer, or, a Maid of many prayers. By another it is rendred 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 A Maid given to fasting :〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Losing her Virginity by fasting.
A gadding Widow, they call her who always goes about from place to place, to visit her neighbours; they are the words of the Gloss. And these corrupt the World, because they are no other but bands and sorceresses, and yet they pretend sanctity.
Joanna the daughter of Retib, (the Gloss also being witness) was a certain sorceress Widdow, who, when the time of any child birth drew near, shut up the womb of the child bearing woman with Magic arts, that she could not be delivered. And when the poor woman had endured long and great torments, she would say, I will go and pray for you; perhaps my prayers will be heard; when she was gone, she would dissolve the enchantments, and presently the infant would be born. On a certain day, as a hired man wrought in her house, she, being gone to a womans labour, he heard the charms tinkling in a pan, and taking off the cover, the charms presently come out, and strait the infant is born; and hence it was known that she was a witch.
I have therefore cited these passages, not only that it may be shewn that there were wo∣men Pharisees, and so that the name is not taken from interpreting or expounding, but that it may be observed also what kind of women, for the most part, embrace Phari∣seism; namely Widows and Maids, under the vail of Sanctity and Devotion, hiding and practising all manner of wickedness. And so much we gain of the history of the Phari∣sees, while we are tracing the etymology of the word.
II. That the Pharisees therefore were so called from the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifying Separati∣on, is more commonly asserted, and more truly; and the thing it self, as well as the word speaks it: so that by a word more known to us, you might rightly call the Phari∣sees, Separatists; but in what sense, has need of more narrow enquiry; The differences of the Jewish people are to be disposed here into divers ranks: and first we will begin with the Women.
1. It were an infinite task to search particularly how their Canons, indulged (shall I say?) or prescribed the Woman a freedom from very many rites in which a great part of the Jewish religion was placed. How numberless are the times that that occurs in the Talmudic Pandect, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Women, servants and children are not bound to these things. Women, servants and children are not bound to recite their Phylacteries, nor to wear them. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The Passovers of Women are at their own Will. And not to dwell upon things that are obvious, let this one serve instead of many. A cer∣tain Matron asked R. Eleazar, Why when Aaron sinned in making the Golden Calf, the people are punished with a threefold death? He answered, Let not a Woman be learned beyond her di∣staff. Hir••anus his son said unto him, Because no answer is given her in one word out of the Law, She will withdraw from us three hundred tenth Cori yearly. To whom he replied, Let them rather go and be burnt, than the words of the Law be delivered to Women.
From hence it appears, that the Women that embraced Pharisaism, did it of their own free will and vow, not by command: which the Men Pharisees also did.
2. Pass we from the Women to the Men; and first to the lowest degrees of Men in the distinction relating to Religion; namely to them, whom they ordinarily called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Illiterate, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The people of the Earth, or, the Plebeians. Of them thus the Gemara in Sotah newly cited. One reads the Scriptures, and recites the Mishna, and yet he waits not upon the Scholars of the Wise-men, what of him? R. Eleazar saith, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 This is one of the people of the earth. R. Samuel bar Nachmani saith 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Behold! this is an illiterate man. R. Jannai saith, behold! this is a Cuthean. R. Achabar Jacob saith, behold! This is a Magician. And a little after, Who is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the people of the Earth? R. Meir saith, He that recites not his Phylacteries morning and evening with his prayers. But the Wise men say, He whosoever he be, that lays not up his Phylacteries. Ben Azzai saith, He, who hath not a fringe on his garment, R. Jochanan ben Joseph saith, He, that instructs not his sons in the doctrine of the Law. Others say, He, who although he read the Scriptures, and repeats the Traditions, yet attends not on the Scholars of the Wise men, this is, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the people of the Earth, or, the Plebeian. Does he read the Scriptures, and not repeat the Tradition? Behold, this man is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Illiterate. The Gloss upon the place speaks thus, The people of the Earth are they, of whom there is suspicion of Tenths, and cleanness: that is, lest they tithe not rightly, nor take care aright concerning cleansings. And 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the illiterate person is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 more vile, or inferior than the people of the Earth. Compare that John VII. 49. The people that knoweth not the Law is cursed.