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body_n	dead_a	soul_n	spirit_n	13,984	5	5.8732	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A47706	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.	1650 (1650)	Wing L1099A; ESTC R216660	90,789	288

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 The Authors first Epistle Dedicatory in the Parls Edition published by J. Gaffarel The Author's Second Epistle Dedicatory in the second Edition published by Himself at Venice * Heb. Fruit.

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

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

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