Part 18
13. Notwithstanding all this, there are not wanting some histories, that relate these and the like calumnies against an afflicted people, For which cause the Lord saith, _He that toucheth you toucheth the apple of my eye_, Zach. 2.6. I shall cursolarily mention some passages that have occurred in my time, whereof, I say not that I was an eye witnesse, but onely that they were of generall report and credence, without the least contradiction. I have faithfully noted both the names of the persons, the places where, and the time when they happened, in my continuation of _Flavius Josephus_, I shall be the lesse curious therefore in reciting them here. In _Vienna_ the Metropolis of _Austria_, _Frederick_ being Emperour, there was a pond frozen, according to the cold of those parts, wherein three boyes (as it too frequently happens) were drowned. when they were missed, the imputation is cast upon the _Jewes_, and they are incontinently indicted, for murthering of them, to celebrate their Passeover. And being imprisoned, after infinite prayers and supplications made to no effect, three hundred of them were burnt, when the pond thawd, these three boyes were found, and then their innocency was clearly evinc’d although too late, after the execution of this cruelty.
In _Araguza_ about thirty yeares ago, there was a Christian woman, into whose house there came a little girle (of eleven yeares of age, daughter to a neighbouring gentleman) richly adorned with jewels: this wretched woman, not thinking of a safer way to rob her, then by killing her, cut her throat, and hid her under her bed, the girle was presently mist, and by information they understood that she was seen to go into that house, they call a Magistrate to search the house, and find the girle dead, she confest the fact, and as if she should have expiated her own guilt by destroying a _Iew_, though never so innocent, she said, she did it at the instigation and perswasion of one _Isaac Jeshurun_, for that the _Jewes_ wanted bloud to celebrate their feast: she was hang’d, and the _Jew_ was apprehended, who being six times cruelly tortur’d, they employing their wits in inventing unheard of, and insufferable torments, such as might gain _Perillous_ the estimation of mercifull and compassionate, still cryes out of the falshood of the accusation, saying, that that wickednesse which he never committed, no not so much as in his dreams, was maliciously imputed to him, yet notwithstanding he was condemned to remain close prisoner for twenty yeares, (though he continued there onely three,) and to be fed there through a trough, upon the bread and water of affliction, being close manacled, and naked, within a four square wall, built for that purpose, that he might there perish in his own dung. This mans brother _Joseph Jeshurun_ is now living at this time in _Hamborough_. This miserable man calling upon God, beseeching him to shew some signall testimony of his innocencie, and citing before his divine tribunall the Senatours who had with no more mercy, then justice, thus grievously and inhumanely afflicted him; the blessed God was a just Judge, for the Prince died suddenly at a banquet, the Sunday next ensuing the giving of the sentence, and during the time of his imprisonment, the aforesaid Senatours by little and little dropt away, and died, which was prudently observed by those few that yet remain’d, wherefore they resolved to deliver themselves by restoring him to his liberty, accounting it as a particular divine providence: this man came out well, passed throughout all _Italy_, where he was seen, to the admiration of all that had cognizance of his sufferings, and died a few yeares since at _Jerusalem_.
14. The act of the faith (which is ordinarily done at _Toledo_) was done at _Madrid, Anno 1632_, in the presence of the King of _Spain_, where the Inquisitors did then take an oath of the King and queen, that they should maintain and conserve the Catholick faith in their dominions. In this act it is found printed, how that a family of our nation was burnt, for confessing upon the wrack the truth of a certain accusation of a maid servant, who, (provoked out of some disgust) said, that they had scourged, and whip’t an image, which by the frequent lashes, issued forth a great deal of bloud, and crying with an out stretched voice, said unto them, why do you thus cruelly scourge me? the whole nobility well understood that it was all false, but things of the inquisition all must hush.
15. A very true story happened at _Lisbon, Anno 1631_. A certain Church missed one night a silver pixe or box, wherein was the popish hosts. And forasmuch as they had seen a young youth of our nation, whose name was _Simao pires solis_, sufficiently noble, to passe by the same night, not farre from thence, who went to visit a Lady, he was apprehended, imprisoned, and terribly tortured. They cut off his hands, and after they had dragged him along the streets, burnt him. One year passed over, and a thief at the foot of the gallowes confessed how he himself had rifled and plundered the shrine of the host, and not that poor innocent whom they had burnt. This young mans brother was a Frier, a great Theologist, and a preacher, he lives now a _Jew_ in _Amsterdam_, and calls himself _Eliazar de solis_.
16. Some perhaps will say, that men are not blame worthy for imputing to the _Jewes_, that which they themselves with their own mouthes have confest. But surely he hath little understanding of wracks, and tortures that speaks thus. An Earle of _Portugal_, when his Physicyan was imprisoned for being a _Jew_, requested one of the inquisitors, by letter, that he would cause him to be set at liberty, for that he knew for certain that he was a very good Christian, but he not being able to undergo the tortures inflicted on him, confessed himself a _Iew_, and became a penitentiary. At which the Earl being much incenst, feins himself sick, and desires the inquisitor by one of his servants, that he would be pleased to come and visit him. when he came, he commanded him that he should confesse that himself was a _Iew_, and further, that he should put it down in writing with his own hand, which when he refused to do, he charges some of his servants to put a helmet that was red hot in the fire, (provided for this purpose) upon his head; at which, he not being able to endure this threatned torment, takes him aside to confesse, and also he writ with his own hand that he was a _Iew_: whereupon the Earl takes occasion to reprove his injustice, cruelty, and inhumanity, saying, in like manner as you have confest, did my Physicyan confesse. Besides that, you have presently, onely out of fear, not sence of torment, confest more. For this cause in the Israelitish Senate, no torture was ever inflicted, but onely every person was convicted at the testimony of two witnesses. That such like instruments of cruelty may enforce children that have been tenderly educated, and fathers that have lived deliciously to confesse that they have whipt an image, and been guilty of such like criminall offences, daily experience may demonstrate.
17. Others will perchance alledge, these are histories indeed, but they are not sacred, nor canonicall. I answer, Love and hatred sayes _Plutarch_, corrupt the truth of every thing, as experience sufficiently declares it; when we see that which comes to passe, that one and the same thing, in one and the same city, at one and the same time, is related in different manners. I my self in my own Negotiation here have found it. For it hath been rumoured abroad, that our nation had purchased S. _Pauls_ Church for to make it their Synagogue, notwithstanding that it was formerly a temple consecrated to the worship of _Diana_. And many other things have been reported of us that never entred into the thoughts of our nation; as I have seen a fabulous Narrative of the proceedings of a great Council of the _Iewes_, assembled in the plain of _Ageda_ in _Hungaria_, to determine whether the Messiah were come or no.
18. And now, since that it is evident that it is forbidden the _Iewes_ to eat any manner of bloud, and that to kill a man is directly prohibited by our law, and the reasons before given are consentaneous and agreeable to every ones understanding, I know it will be inquired by many, but especially by those who are more pious, and the friends of truth, how this calumnie did arise, and from whence it derived its first originall. I may answer, that this wickednesse is laid to their charge for divers reasons.
First, _Ruffinus_ the familiar friend of S. _Hierome_ in his version of _Iosephus_ his second book that he writ against _Apion_ the Grammarian (for the Greek text is there wanting) tells us how _Apion_ invented this slander to gratifie _Antiochus_, to excuse his sacriledge, and justifie his perfidious dealing with the _Iewes_, making their estates supply his wants. _Propheta vero aliorum est Apion_ &c. _Apion_ is become a Prophet, and said that _Antiochus_ found in the temple, a bed, with a man lying upon it, and a table set before him, furnished with all dainties both of sea and land, and fowles, and that this man was astonished at them, and presently adores the entrance of the King, as coming to succour and relieve him, and prostrating himself at his knees, & stretching out his right hand, he implores liberty; whereat the King commanding him to sit down and declare who he was, why he dwelt there, and what was the cause of this his plentifull provision? the man with sighs and tears, lamentably weeps out his necessity: and tells him that he is a _Grecian_, and whilst he travelled about the province to get food, he was suddenly apprehended, and caught up by some strange men, and brought to the temple, and there shut up, that he might be seen by no man, but be there fatted with all manner of dainties, and that these unexpected benefits wrought in him at the first joy, then suspicion, after that astonishment, and last of all, advising with the Minister that came unto him, he understood that the _Iewes_ every year, at a certain time appointed according to their secret and _ineffable_ law, take up some Greek stranger, and after he hath been fed delicately for the space of a whole year, they bring him into a certain wood, and kill him. Then according to their solem rites and ceremonies, they sacrifice his body, and every one tasting of his intrails, in the offering up of this Greek, they enter into a solemn oath, that they will bear an immortall feude and hatred to the Greeks. And then they cast the reliques of this perishing man into a certain pit. After this _Apion_ makes him to say, that onely some few dayes remained to him, before his execution, & to desire the King that he, fearing and worshipping the Grecian gods, would revenge the bloud of his subjects upon the _Iewes_, and deliver him from his approaching death. This fable (saith _Iosephus_) as it is most full of all tragedy, so it abounds with cruell impudence, I had rather you should read the confutation of this slander there, then I to write it in this place, you will find it in the _Geneva_ edition of _Iosephus_, pag. 1066.
Secondly, The very same accusation and horrid wickednesse of killing children, and eating their bloud, was of old by the ancient heathens, charg’d upon the Christians, that thereby they might make them odious, and incense the common people against them, as appeares by _Tertullian_ in his _Apologia contra gentes_, _Iustin Martyr in apologia 2. ad Anton. Eusebius Cæsareensis_ l. 5. cap. 1. & 4. _Pineda_ in his _Monarchia Ecclesiastica_ l. 11. c. 52. and many others, as is known sufficiently. So that the imputation of this cruelty, which as to them continues onely in memory, is to the very same purpose, at this day charged upon the _Iewes_. And as they deny this fact, as being falsly charged upon them, so in like manner do we deny it, and I may say perhaps with a little more reason, forasmuch as we eat not any manner of bloud, wherein they do not think themselves obliged.
Now the reason of this slander was alwayes the _covetous ambition_ of some, who desiring to gain their wealth, and possesse themselves of their estates, have forg’d and introduc’d this enormous accusation, to colour their wickednesse, under a specious pretence of revenging their own bloud. And to this purpose, I remember that when I reproved a Rabbi (who came out of _Poland_ to _Amsterdam_) for the excesse of usurie in _Germany_, and _Poland_, which they exacted of the Christians, and told him how moderate they in _Holland_ and in _Italy_ were, he replyed, we are of necessity constrained to do so, because they so often raise up false witnesses against us, and levie more from us at once, then we are able to get again by them in many yeares. And so, as experience shews, it usually succeeds with our poor people under this pretext and colour.
19. And so it hath been divers times; men mischieving the _Iewes_ to excuse their own wickednesse; as to instance one precedent in the time of a certain King of _Portugal_. The Lord, blessed for ever, took away his sleep one night, (as he did from King _Ahashuerus_) and he went up into a belcony in the palace, from whence he could discover the whole city, and from thence (the moon shining clear) he espyed two men carrying a dead corps, which they cast into a _Iew’s_ yard. He presently dispatches a couple of servants, and commands them, yet with a seeming carelesnesse, they should trace and follow those men, and take notice of their house; which they accordingly did. The next day there is a hurly burly and a tumult in the city, accusing the _Iewes_ of murder. Thereupon the King apprehends these rogues, and they confesse the truth; and considering that this businesse was guided by a particular divine providence, calls some of the wise men of the _Iewes_, and asks them how they translate the 4. verse of the 121 Psalm, and they answered, _Behold, he that keepeth Israel will neither slumber nor sleep_. The King replied, if he will not slumber then much lesse will he sleep, you do not say well, for the true translation is, _Behold, the Lord doth not slumber, neither will he suffer him that keepeth Israel to sleep_. God who hath yet a care over you, hath taken away my sleep, that I might be an eye witnesse of that wickednesse which is this day laid to your charge. This with many such like relations we may read in the book called _Scebet Iehuda_, how sundry times, when our nation was at the very brink of destruction, for such forged slanders, the truth hath discovered it self for their deliverance.
20. This matter of bloud hath been heretofore discussed and disputed before one of the Popes, at a full councell; where it was determined to be nothing else but a mere calumnie: and hereupon gave liberty to the _Iewes_ to dwell in his countryes, and gave the princes of _Italy_ to understand the same, as also _Alfonso_ the wise King of _Spain_. And suppose any one man had done such a thing, as I believe never any _Iew_ did so, yet this were great cruelty to punish a whole nation for one mans wickednesse.
21. But why should I use more words about this matter, seeing all that is come upon us, was foretold by all the prophets? _Moses_, _Deut._ 28.61. _Moreover, every sicknesse and every plague which is not written in the book of this law, them will the Lord bring upon thee, &c. because thou hast not hearkned to the voice of the Lord thy God._ _David_ in the 44. Psalm make a dolefull complaint of those evils, and ignominious reproaches, wherewith we are invironed round about in this captivity, as if we were the proper center of misery, saying, _For thy sake are we killed all the day long, we are counted as sheep for the slaughter_. The same he speaks Psalm 74. and in other Psalms.
_Ezekiel_ more particularly mentions this calumnie; God, blessed for ever, promising Chap. 36.13. that in time to come the devouring of men, or the eating of mans bloud shall be no more imputed to them, according to the true and proper exposition of the learned _Don Isaac Abarbanel_. The blessed God, according to the multitude of his mercies, will have compassion upon his people, and will take away the reproach of Israel from off the earth, that it may be no more heard, as is prophesied by _Isaiah_, and let this suffice to have spoken as to this point.
THE SECOND SECTION.
Your worship desired joyntly, to know what ceremony, or humiliation the _Iewes_ use in their Synagogues, toward the book of the Law; for which they are by some ignorantly reputed to be idolaters. I shall answer it in Order.
First, the _Iewes_ hold themselves bound to stand up when the book of the Law written upon parchment, is taken out of the desk, untill it is opened on the pulpit, to shew it to the people, and afterwards to be read. We see that observed in _Nehemias_, chap. 8.6. where it is said, _And when he had opened it, all the people stood up_. and this they do in reverence to the word of God, and that sacred Book.
For the same cause, when it passeth from the desk toward the pulpit, all that it passeth by, bow down their heads a little, with reverence; which can be no idolatry for these following reasons.
First, it is one thing _adorare_, _viz._ to _adore_, and another _venerari_, _viz._ to _worship_. For _Adoration_ is forbidden to any creature, whether Angelicall, or Earthly; but _Worship_ may be given to either of them, as to men of a higher rank, commonly stiled _worshipfull_. And so _Abraham_, who in his time rooted out vain idolatry, humbled himself, and also prostrated himself before those three guests, which then he entertained for _Men_. As also _Iosuah_ the holy Captain of the people, did prostrate himself to another Angel, which with a sword in his hand, made him afraid, at the gates of _Iericho_. Wherefore if those were just men, and if we are obliged to follow their example, and they were not reprehended for it, it is clear, that to worship the Law in this manner as we do, can be no idolatry.
Secondly, The _Iewes_ are very scrupulous in such things, and fear in the least, to _appear_ to give any honour or reverence to images. And so it is to be seen in the _Talmud_, and in R. _Moses_ of _Egypt_ in his Treatise of idolatry: That if by chance any Israelite should passe by a Church, that had images on the outside, and at that time a thorn should run into his foot, he may not stoop to pull it out, because he that should see him, might suspect he bowed to such an image. Therefore according to this strictnesse, if that were any appearance of idolatry to bow to the Law, the _Iewes_ would utterly abhorre it; and since they do it, it is an evident sign that it is none.
Thirdly, to _kisse images_ is the principall worship of idolatry, as God saith, in the 1 of _Kings_ 19.19. _Yet I have left me seven thousand in Israel, all the knees that have not bowed unto Baal, and every mouth that hath not kissed him._ But if that were so, it would follow, that all men, who kisse the Testament after they are sworn, should be idolaters. But because that is not so, since that act is but a simple worship, by the same reason it will follow, that to bow the head, cannot be reputed for idolatry.
Fourthly, Experience sheweth, that in all Nations the ceremonies that men use mutually one towards another, is to bow the head; And also there are degrees thereof, according to the quality of the person with whom they speak; which shew that in the opinion of all nations, it is no idolatry, and therefore much lesse, to reverence the Law with bowing of the body.
Fifthly, In _Asia_ (and it is the same almost in all the world) the people receiving a decree, or order of the king, they take it, and kisse it, and set it upon the head. We owe much more to Gods word, and to his divine Commandments.
Sixthly, _Ptolomeus Philadelphus_, receiving the 72 _Interpreters_ with the book of the Law, into his presence, he rose from his seat, and prostrating himself seven times, worshipped it, (as _Aristæus_ assures us.) If a Gentile did this to a law which he thought did not oblige him, much more do we owe reverence to that Law which was particularly given unto us.
Seventhly, The _Israelites_ hold for the Articles of their Faith, that there is a God; who is one in most simple unity; eternall, incorporeall; who gave the written Law unto his people Israel, by the hand of _Moses_, the Prince, and chief of all the Prophets; whose Providence takes care for the world which he created; who takes notice of all mens works, and rewardeth or punisheth them. Lastly, that one day _Messias_ shall come to gather together the scattered Israelites, and shortly after shall be the resurrection of the dead.
These are their Doctrines, which I believe contain not any idolatry; nor yet in the opinion of those that are of other judgements; For, as a most learned Christian of our time hath written, in a French book, which he calleth the _Rappel_ of the _Iewes_ (in which he makes the King of _France_ to be their leader, when they shall return to their country,) the _Iewes_, saith he, shall be saved, for yet we expect a _second_ coming of the same _Messias_; and the _Iewes_ believe that that coming is the _first_, and not the second, and by that faith they shall be saved; for the difference consists onely in the circumstance of the time.
THE THIRD SECTION.
Sir, I hope I have given satisfaction to your worship, touching those points. I shall yet further inform you with the same sincerity, concerning the rest. _Sixtus Senensis_ in his _Bibliothæca_, lib. 2. _Titulo contra Talmud_, and others, as _Biatensis_, _Ordine_ 1. _Tract._ 1. _Titulo_ Perachot. averre out of the _Talmud_. cap. 4. “that every _Iew_, thrice a day, curseth all Christians, and prayeth to God to confound, and root them out, with their Kings and Princes. And this is especially done in the _Synagogue_, by the _Iewes_ Priests, thrice a day.” I pray let such as love the truth, see the _Talmud_, in the quoted place; and they shall find nothing of that which is objected: onely there is recited in the said fourth Chapter, the daily prayer, which speaks of _Minim_, that is, _Hereticks, ordained_ in _Tabne_, (that is a town not farre from _Ierusalem_, between _Gath_ and _Gazim_, &c.) the Talmud hath no more. Hence _Sixtus Senensis_ by distillation, draws forth the foresaid calumnie, whenas, what the _Talmud_ rehearseth briefly, to be made onely by the wise men in the said Town, he saith, was a constitution in the _Talmud_ long after.
Now let us see what was done by those wise men in the said Town; and let us examine, whether that may justly offend the Christians.