fills their hearts with sorrow being a very probable token of an unfruitful and dangerous season When the trumpeter hath done his office the whole Synagogue trumptes out those words of David Blessed is the people O Lord that can rejoyce in thee they shall walk in the light of thy countenance Morning prayer ended they return again to their houses where they eat and drink and sound upon their Rams-horns For it is a position of the Rabbines that at this time every one ought to be merry and jocund being assured that God hath been gracious unto him in pardoning his sins and offences and not because he hath fill'd his panch and liquored his throat for this would God rather impute unto them as a sin then recompense as a good work After this their repast every one man woman and child hasten to the water or to some Bridge thereupon to make Taschlich that is to say to cast their sins into the water and the ground of the practise is that of the Prophet He will turn again and have mercy upon us be will subdue our iniquities and cast all our sins into the bottom of the sea The Jews thus gathered together upon the Bridge so soon as they behold the fishes accounting the sight as a prosperous signe and token they caper alost and shake their garments over the â—ishes dreaming and vainly conceiting that by this their foolery they have shaked off all their sinnes upon the fishes backs which swim away with them even as the scape-Goat which carried away the sinnes of their ancestors into the wilderness Others write that they do it in remembrance of Abraham who travelling to sacrifice his son Isaac upon Mount Meriah which was upon the first day of September Satan met him and turned himself into a great River which at the first took him only to the knees but by and by it reacht his neck Abraham perceiving himself to be in such a distresse and that he was in danger of drowning cried mightily unto God who heard his prayer and turned the water into dry ground as it is recorded in the tract Medrasch rotosoha Evening being come they fall again to eat and drink and make merry as they were wont and in this manner they celebrate the feast of the New-year in great security with much mirth and jollity for the space of two dayes together I conclude with that of the Prophet If a man walk in the spirit and would lie falsly saying I will prophesie unto thee of wine and of strong drink he shall even be the prophet of this people To which alludes that of Sophonie Her Prophets are light and wicked persons her Priests have polluted the Sanctuary they have polluted the Law CHAP. XX. How they prepare themselves to the Feast of Reconciliation and the celebration thereof THe time between New-years-day and the tenth of the same moneth upon which they keep the feast of Reconciliation is called by Jews the ten penitential dayes for which space they fast and pray very much and are wonderful desirous to become holy and religious that if God should have written any of their names in the book of death and determined to afflict their souls with an unfortunate year he might at the contemplation and sight of their penitent life and practise of good works repent him of the evil and have mercy upon them transcribing their names in the book of life and sealing the judgement Every morning so long as these dayes endure while it is as yet very early they confesse their sins three several times do not proceed to the excommunication of any one neither do they call any man into judgement or force any one to take an Oath Upon the ninth day they forsake their beds betimes in the morning frequent the Synagogue sing and pray So soon as they return home every male old and young takes a Cock and every woman a Hen into their hands the master of the family doing likewise and saying these words Foolish men are plagued for their offence and because of theâ—r wickednesse Their soul abhorred all manner of meat and they were even at deaths door So when they cried unto the Lord in their trouble he delivered them out of their distresse He sent forth his word and healed them and they were saved from their destruction O that men would therefore praise the Lord for his goodnesse and declare the wonders that he doth for the children of men that they would offer unto him the sacrifice of thanksgiving and tell out his works with gladnesse And again If there be a messenger with him or an interpreter one of a thousand to declare unto man his righteousnesse then will he have mercy upon him and will say Deliver him that he go not down into the pit for I have received a reconciliation that is a Cock which shall be a reconciliation unto me When he hath ended this his repetition he finisheth the reconciliation waving the Cock three times about his head and saying at every time This Cock shall serve instead of me he shall succeed in my stead who deserve death he shall be my reconciliation he shall die for me but I shall enter into life and blisse with them that are righteous in Israel Amen This he doth three times as was said before once for himself once for his children and once for strangers which sojourn with him according to the custome of the high Priest in ancient dayes as it is recorded in the third book of Moses In the next place he takes the Cock and kills him and drawing and gathering the skin together about his neck first meditates with himself that he is worthy to have his own throat cut for his sinnes and offences and then cutting the Cocks throat thinks himself worthy to be punished with the sword After this he takes the cock and with all his might throws him upon the ground thereby signifying that he deserves to be stoned to death for his sins and wickedness lastly he puts him upon the spit and roasts him thereby giving others to understand that to be burnt in a fiery furnace doth not equalize his desert These four kindes of death the poor Cock undergoes for his Master The intrals out of commiseration they commonly cast upon the house top that it may also be partaker of such a sacrifice Others say that they do it because sin is rather an internal then an external thing and that it cleaves fast to the bowels of the Cock some Crows coming by may claw them up and flee away with them into the wildernesse even as the scape-Goat in the Old Testament ran away with the sins of the people into the Desert They take all possible pains and care to procure a white Cock for the sacrifice They will by no means admit of a red one because such an one is full of sins seeing sin it self is red also as it is written Come now
from my bed to rest that I may tender my service and do homage to the King of Kings who hath given me life and nourishment and doth defend me against all mine enemies of what quality soever Whosoever hath in him any relish of godliness ought every morning to entertain the pangs of grief and sorrow for the Temple of Jerusalem praying that that Temple and City may with speed be re-edified And who before the Day star appear or the clouds of night he dispeld by the Suns approach ere that he forsake his pillow shall wash his couch with tears for the desolations of the Temple of Jerusalem and the long captivity shall gain this much that God being mercifull unto him shall not suffer his prayer to be deprived of audience In Maseches Sanedrin the Rabbines upon those words in the Lamentations of Jeremy She weeps in the night without any intermission of weeping dispute and say that if any hear the voice of one weeping upon the night it is so intermixt with the Gall of bitternessi that he must of necessity second the mourner in his dolesull notes The very same which happened to Rabbi Gamaliel who upon the night time hearing the mournfull out cries of a certain woman for the death of her son counted his life bitter unto him and bare a part with her weeping most bitterly Rabbi Jochanan saith that when any one doth lament upon the night time the fixed stars and Planets condole with him Their Chachamim write that he who weepeth ought to let his tears find a current through the narrow â—hâ—ud gates of his eyes because then God will arise and gather them into his bottle And then if there chaâ—ce to be a promulgation of any decree by the enemies of Israel to destroy them God shall remember these godly men who shed â—ears in abundance shall take these boâ—tles full of them pouring them upon and blotting out the hand-writing that was against them that no evil may befall the Jews Hereupon the Prophet David Thou tellest my flittings and putst my tears into thy bottle are not these things written in thy booke By these words David would specifie thus much that God pours out the Vâ—ols of tears upon the writings or books put out against the Jews and so defaceth them that they become canceâ—'d and of no force To the same purpose he speaks in another place He that soweth in tears shall reap in joy The Author of the Book Reschith Chochmah in the 111 pag. saith that he received it by tradition from his Elders that it is very soveraign for a man to sprinkle tears upon his brow and to rub them in because there are some sins written in his brow which by this means may be blotted out according to the words of the Prophet saying Thou shalt set the letter Thau upon the foreheads of the men c. The Cabbalists write that if any have a desire to list up his prayer unto that holy and blessed God that he would vouchsafe to deliver the Jews out of their long continued bondage he ought to do it when it begins to dawn that he ought to weep heartily and send forth strong cries so shall his words enter into the ears of the Lord of Hosts and then chiefly because there is nothing which may disturb him in his prayers none also found who shall move his tongue against the children of Israel We find it recorded by Jeremy The Lord shall roar from on high and utter his voice from his holy habitation The Lord roars in the morning upon his beauty The beauty of the Lord is the Temple of Jerusalem and that is holy which as he hath permitted to be destroyed so is it his pleasure that it shall be built again and that he may be warned unto the enterprise he will be early intreated Hence David saith My voice thou shalt hear betimes O Lord early in the morning I wil direct my prayer unto thee and will look up In the morning that is when it begins to be day I will go into thy house he will not do the same upon the night because in the beginning of the night God causeth all the Gates of Heaven to be shut up and the Angels sit as Porters and are silent God sends away the evil spirits into the world who hurt every one they meet The middle of the night being past a great cry is heard in Heaven and it is commanded that they should set open the Gates the day now approaching to this end that none might wait too long This cry is heard by the houshold Cocks here upon earth who clapping their wings with a shril voice awake us mortals Then these evil spirits lose all their power so that they cannot do any more annoyance for which cause the Rabbines have ordained a certain thanksgiving which they whould have repeated in them morning by them that hear the Cock crow saying Blessed be thou O God who art Lord of the whole world that thou hast given understanding to the Cock To be briefe whosoever fears the Lord wheresoever he live needs not the Cock to awake him He that alwayes in aw the Lord doth keep Needs not to be awaked of his sleep Moreover it is the will of the Chachamim that non presume to raise himself up in his bed or sitting up therin to put on his shirt being naked but lying still should strive to wind himselfe into it with his hands and head lest the wals and beams of the house might behold the secret parts of his naked body Rabbi Jose boasts in Masseches Schabbas Thus long have I lived and yet the beams of the house did never see the hem of my shirt thereby signifying that he never invested himselfe therewith being naked but lying hid in his bed Hereupon it is a position of their grand Sophies that none ought to put on his coat being naked much less is it permitted that he should walk or stand naked in his bedchamber For suppose any sudden fire or some great tumult might arise whose rarity might so affright him that he should run naked out of his bed-chamber with what a countenance can such a one shew himself It is not also lawfull for any one being naked to make water by his bed side for of such men the Prophet Amos speaketh saying They sleep in beds of Ivory and stretch themselves upon their Couches The Hebrew word Seruchim which signifies to stretch out the Rabbines translate to be resolved into stinking matter as they expound the same Jer. 49. 7. upon which place R. Jose the son of Chaninâ— saith these are they who stand naked before their beds No man ought thus to think with himselfe It is dark I am in my Closet no eye sees me I say every one ought with all diligence to abstain from such cogitations for Gods holy Majesty is above all and present in every place The whole earth is full of
some beautifull spouse Therefore eventide once come they rest from all domestique employments and early give the Sabbath a laudable beginning adding nothing of the week thereunto but going into the Synagogue are conversant in prayer in the singing of psalmes and hymnes and spirituall songs according to their wonted manner While the day takes it leave with a ruddy countenance blushing that the night should displace it and the splendent rayes of the Sun onely gild the tops of trees and mountains the women light their sabbaticall tapers The lampes they use are made of Copper and they hang them up in the dining room whose matches so soon as they begin to burn the mistrisse of the house stretching out her hands towards the lights saith Blessed be thou O God our God King of the world who hast sanctifyed us by thy commandments and commanded us to light the lampes appointed for the celebration of the Sabbath When the season is cloudy the hens supply the place of a clock unto the woman For they flying up to take their lodging are a certaine signe that the time wherein the Sabbath ought to begin drawes neare If there be no hens in the Towne then the Crow and Nightingale taking betimes their place of rest give her notice of the approach Women are enjoyned the performance of this office rather then men for two reasons which are urged by the Rabbines The first is because so soon as our old Grandam Eve had perceived that shee by eating of the forbidden fruit was lyable to dye the death shee also desired that good Adam should taste of the same saying if I must dye indeed it is fit and convenient that thou shouldst dye with me Hereupon being very importunate with him to eat which he refusing shee breakes a club from off the tree never ceasing therewith to bang his hide untill shee forced him whether he would or not to take the apple and eate it as the Text saith Shee gave me of the tree and I did eate that is to say shee gave mee many sound blowes with her bastinado which shee broke from the tree and so caused me to eate This glosse is in Orach chajim and the second Chapter Thus the mad foole Adam suffered his wife to weare the breeches to beate and seduce him and by this meanes transgressing the Lords commandement brought death upon him and all his posterity Moreover the Sun shall shine in the same degree of a glorious lustre to the immortall eies of the just in the world to come that shined unto Eve before shee had sinned for so soone as shee had committed sinne the Sun changed his primitive light clouding it in obscurity so that Eves black offence became a vaile unto that glorious light of the whole universe A second reason for which the women are to light lampes in their houses is because they are alwaies resident at home but their husbands are often abroad inâ—umbred with divers affaires Furthermore it is written Thou shalt command the children of Israel that they bring the pure oâ—le olive beaten for the light to cause the lampe to burne alwaies The trifling Rabbines here make a question why Moses writ the Hebrew word Tetzaveh signifying thou shalt command with the letter Thau when Tzade would have been sufficient The answer is that Moses would hereby shew it to bee the duty of the women to light the lampes for the word Naschim signifying women in number makes foure hundred and so many the letter Thau truly an excellent proofe Therefore seeing the women put out the light of life which was in the world in recompence thereof shee is bound in the evening of every Sabbath and Festivall to light the lampes and that in signe of her repentance as willing to revive and re-enlighten the soule of man which compared to the lampe by the wisest of men when he saith The spirit of man is the candle of the Lord searching all the inward parts of the belly The Jewish Doctors have likewise written that if any woman light those lamps with a devout mind attending well what shee is about her worke is as worthy to be had in honor as if she had lighted that golden lamp which was once in the holy Temple at Jerusalem It is also recorded in the Talmud that the women dye in child-bed for a three-fold sinne and offence First for their forgetfulnesse to take the lumpe of leaven out of the tub which was provided for the making of bread against the Sabbath Secondly for not lighting the lampes upon the Sabbath Lastly for having no care of their monthly flowers These three things are proved after a Cabbalisticall manner to produce such an effect by considering the word Chavah The first letter Cheth signifies Challah which being interpreted is as much as sicknesse The second letter Vau notes Veseth a word onely in use among the Rabbines signifying the menstruous flux of womens flowers The third letter Hâ— notes Hadalkah which signifies a burning or inflamation All which those women that performe and diligently put in execution the foresaid commandements do easily escape The lampes ought to be two in number or moe according to the quality and condition of the house wherein they are lighted These represent all the members of mans body as well of the male as female For the man hath two hundred forty eight but the woman two hundred fifty two according to the Jewish anatomy These two numbers being conjoyned make up five hundred and so many containes the Hebrew word Ner which signifies a lampe being twice written once for the man and once for the woman The words Ner Ner signifie lampes not Narra fooles and the reason is because the lampe of life shall once more bee kindled both in man and woman When the lampes begin to burne she stretcheth forth both her hands towards them to this end that her action may be as an ingenious confession that shee is obnoxious to a crime in that she should have prayed before the lighting of the lampes but because she could not doe it unlesse she would have spent her breath to no purpose therefore shee spreads forth her hands before the lamps hindering their lighting to glent in her eyes lest also the lamps giving but as yet a glimmering splendor should seem not much superiour to them which send out none at all So much for the lamps Of what matter their matches are made and with what oile they are to be fed here to declare would be a task too tedious He that desires to know let him read that tract in the Talmud concerning the Sabbath where these two things are sufficiently handled Wee proceed That they begin the Sabbath betimes the reason is the pity and commiseration they have towards the soules which are tormented either in hell or purgatory but have alwaies a release in the time of the Sabbath for the celebration thereof For so soone as they are
hath a most accurate dispute in his Madrasch or Exposition upon the Pentateuch which book is called Zeror hammor in English a bundle of Myrrhe Other interpreters in this place say thinking their opinion to be more plausible that the Jewes use to smell to the perfumes because the fire of hell the Sabbath yet lasting doth not stinke but so soon as the Sabbath is ended and the doores of hell set open that the soules of the wicked departed this life may enter againe into the place of torment then it begins to send out an ill savour against which the nosing of those odors are a present remedy as it is recorded in their Germane Minhagin They looke upon their nailes also because of their fruitfull growth which aâ—though they be alwaies cut upon the Friday yet notwithstanding they alwaies grow againe Others say that this is done in remembrance of that garment which God at the first made for Adam in paradise for it was of the colour of the nailes of a mans hand Others that all this is done to distinguish the nailes from the flesh which wonderfull consideration had its first originall from Adam Who when he saw the whole world wrapt up in darknesse weeping said Woe unto me for whose sinne alone the whole earth is darkned Then God suggested this into his mind that he should take two stones and strike the one against the otherpunc which he doing the fire sparkled out whereat he lighted a candle Then Adam marking that he was every whit naked the utmost parts of his fingers onely excepted he praised God with a greater admiration as we may read in the book called Colbâ— They poure some part of the conseâ—rated wine upon the ground for lucks sake because such an effusion prognosticates that house to become plentifully stored with all things necessary for the sustenanâ—e of life and that in such a manner that they shame not to write that in what house soever this wine is not poured out as water there is no blessing at all resident Some are of opinion that this pouring out of the wine to be done for the refreshing of Corah and his rebellious companions for the Jewes doe foolishly perswade themselves that these being swallowed up of the earth doe as yet remaine alive therein and are comforted by this consecrated wine A little before somewhat was delivered concerning the stinke of hell fire for the confirmation of which we have this story in the Talmud That wicked man Turnus Rophus upon a certaine time demanded of Rabbi Akibha in what respect the Sabbath did excell other daies of the weeke that they should prosecute it with so great honour The Rabbine replyed why doe mortals more honour thee then other men of the same mould because said the King my liege will have it so To whom Rabbi Akibha answered againe The King of Kings even our God himselfe wils us to give more honour and reverence unto the Sabbath then to any day in the weeke besides Turnus replies who can certainly assure thee that your Sabbath day is the seventh day and so the true Sabbath indeed perhaps you may celebrate it upon some other The Rabbine answers this may be proved 1. By a water-course of the River Sambation who estreame is so headstrong for the space of six daies that it roles huge great stones along with it by reason whereof it denies any one passage for the whole weeke but upon the Sabbath day it stands unmoveable not running at all in honour to the Sabbath 2. I can draw an evident argument for the demonstration hereof from thy fathers Sepulchre For all the weeke long the smoake and stench of hell fire iss ues out of it because for that space he is tormented therein but upon the Sabbath day the Sepulchre sends out no ill savour the reason is thy father at that time is come out of hell and takes his rest so that the fire thereof hath no power over him and for this very cause smoaks not upon that day When Turnus heard these words of the Rabbine he said unto him peradventure the time of his adjudgement to hell torments is now expired The Rabbine bids him goe unto thy fathers tombe the Sabbath now ended and see if it doe not smoake as yet Which Turnus hearing went and found it to be as the Rabbine had spoken This moved Turnus to a hainous enterprize for by enchantments he cals his father from hell and thus bespeaks him How comes it to passe said hee who diddest not sanctifie the Sabbath all thy life long shouldest now being dead observe and keep it How farre is the time spent since thou becamest so godly a Jew He answered My sonne whosoever living among you will not keep the Sabbath willingly in this place after death must be forced thereunto The sonne replies how are you occupied I pray you upon the worke dayes Upon them saith he some burns us with fire but upon the Sabbath day we enjoy our rest For upon Friday at evening a Proclamation goes forth declaring that the time of ceslation is now present and that the wicked should depart to celebrate the Sabbath which we hearing betake our selves to rest and in resting sanctifie the Sabbath Then in the end of the Sabbath when the Jewes have ended all their prayers then comes an evill Angell called Dumah who is our Master and commands us to returne into hell because the people of Israel have now put an end to their Sabbath Then wee recoiling into hell are scorched by the flames thereof untill the next Sabbath These are our infernall imployments If any have an itching desire to read any more concerning these horrible trifling fopperies let him reade Rabbi Bechai in parscha vaiischma Jethro that is in his exposition upon the eighteenth Chapter of Exodus where hee writes many things about the Sabbath Now seeing God in the Law of Moses and the Prophets oftentimes commanded the Jewes that upon the seventh day they should doe no manner of work and so abstaine from the prophanation thereof Hence ariseth a grand controversie among the Rabbines what may be done what left und one thereupon Concerning which matter there is a large tract in the Talmud upon which the chiefe and most learned Rabbines have written a Commentary so that whosoever could broach the most subtle and acute meditations concerning the genuine manner of sanctifying the Sabbath he was or certainly would have been accounted a teacher unto others I will onely repeat some few things conducible to the matter in hand First then whereas God in his Law commands that not only man but also the beast shall rest upon the Sabbath day The Rabbines with a curious kind of augmentation eâ—quire how far any beast as horse asse or others of the same kinde may lawfully goe upon the Sabbath day Whether also any of these creatures may be allowed to carry any burden thereupon This question is fully stated and that doctorâ€like
N. witness N. the son of N. witness This kinde of divorce is not in every place put in execution they chuse a place of some fame and note neer adjoyning some notable River whither fome of the chief Rabbines are cited by a writ if some others be not there resident The Jews are very much for this carnal divorce writing vast volumes in way of Commentary upon it but by reason of the hardness of their heart not once dreaming of the spiritual whereby they are severed from the Lord of hosts Hence remaining aliens from God and according to their desert vagabonds over the face of the whole earth CHAP. XXX Touching the manner how a Jewish woman divorceth her self from the brother of her deceased husband IT is recorded in the fifth book of Moses that the husband of a woman dying his brother being unmarried shall go in unto her take her to wife and raise up seed unto his brother that his name be not put out of Israel And if the man like not to take his brothers wife then shall she go up to the gate and accuse him before the Elders and lose his shooe from off his foot and spit in his face and answer and say so shall it be done unto the man that will not build up his brothers house But in process of time this custome was disanulled and it was ordained by the Rabbines that none should take to wife the widow of his deceased brother but rather for to free himself from her for his greater honour should suffer her to draw â—ff his shooe which kinde of divorce iâ— called by the Rabbines Câ—â—litra which is performed in this manner The widow calls unto her five witnesses who must be men of another family with whom she being about to appear before the chief Rabbine summoâ—s her husbands brother â—lso to the same place When they are come the Rabbine asks the woman whether three moneths are gone and pâ—st since the death of her husband Whether her husband dying left behinde him a brother unmarried Whether he that is there present be the natural brother of her husband begot by the same man Whether they think themselves fit to beget children to raise up seed or an heir unto the dead as also to themselves now superviving What age they are of and lastly he asketh the widow whether she be fasting or not For if she have formerly taken any meat she may not lawfully spit in the face of her husbands brother Then he asketh the dead mans brother whether the woman there present was wife unto his deceased brother when he was alive Whether he will take her to wiâ—e or else be divorced from her by the Chalitza or drawing the shooe from off the heele If he answers that he is not willing to marry her then a shooe is brought unto him made after a singular fashion with latchets and other necessaries this he takes and leaning himself against aâ— wall puts it on upon hâ—s right foot naked Then comes the woman unto him and â—aith this my husbands brother would not raise up seed unto him and for this cause from henceforth he shall not be called my husbands brother Hereupon stooping towards the earth she unlooseth his shoe with her right hand and drawing it off his foot spits in his face and that with such force that the five witnesses may see the spittle and saith Thus shall it be done unto him that will not build up his brothers house Then the witnesses and all the whole company cry Chalutz hannahal that is the shoe is drawn off Thus are these two separated each from another that they may severally attend their own employments Here ariseth a great question among the Rabbines how a woman suppose that she wanted the right hand could draw off the shoe Some of them have permitted that in such a case she may â—se her teeth to the unloosing of it Others solve it in another manner If the brother to the man deceased will not suffer the ignominie of this discalceation and the woman be about to marry unto another then is he bound to pay a great sum of mony unto her that he may be freed from her If her husbands brother dwell in another City then is she her self compelled to follow him and to indent with him about marriage Concerning this custom of raising up seed unto the Brother was that Question proposed by the Sadduces to our Saviour that seeing seven brethren had one after another married the same woman whose wife she should be in the Resurrection out of which we may conclude thus much that it was in use among the Jews even in Christs time for the brother of the man deceased to go in unto and marry his brothers wife CHAP. XXXI Of the uncleanness of the women and how they carry themselves in the time thereof IT is not lawful for a woman in the time of her uncleannesse to enter into the Synagogue to pray to name the name God or to handle any holy book as it is written Let her touch no holy thing nor come into my Sanctuary untill the dayes of her purification be finished yet some of the Rabbines have licensed it They of the most holy sort write that what woman soever being admonished of these things abstains from them shall lengthen her own dayes So soon as she hath the least knowledge of her own uncleannesse she separates her self from her husband for the space of seven dayes in which time she dare not touch him sit upon one stool with him eat at the same table drink out of the same cup sit opposite unto him nor speak unto him face to face When the one would give any thing unto the other they are not wont to do it by throwing but they lay it down upon some table or stool that the one being for a good space removed the other may take it up When the man lieth with his wife in her uncleannesse then the children which they beget prove Lepers and they affirm that this is one of the chief reasons why there are so many Lepers among the Christians to wit carnal copulation in the time of the womans uncleannesse hence scattering abroad venemous and bitter words against us in writing among the vulgar which I will not now relate When any woman of the Jews hath reckoned up the seven dayes of her uncleannesse she holds on and addes seven dayes more of her purification unto them after which time she finding her self throughly purified she clothes her self in white robes takes another woman with her and goes to wash her self in cold water and that so nakedly that she must not have her smock to cover her In the Winter time in some places they are wont to powre hot water into the Cistern in which she bathes her self But in other places they are wont to wash themselves in cold water as well in Winter as in Summer They are bound to dive so deep that not an