The cases of Sarah, Manoah’s wife, Hannah, the Shunammite, and Elisabeth, are instances of unipare at alate period. Barrenness was regarded as a divine judgment (Gn 2018 30°), and was a cause of much unhappiness (Gn 80), Pr 3016), for the re- moval of which the forked root of the mandrake was used as a charm (Gn 3018). A multitude of children was believed to be a signal proof of the favour of God (1S 25, Ps 1139 1273 128%). Hence miscarrying was regarded also as a sign of God’s displeasure (Hos 9'*). The attendants on child- bed were women, Πρ» (Gn 3517, Ex 115), of whom two were enough for the Israelitish women in Egypt, indicating a small number in a cireum- scribed locality. Midrash Rabbah credits Puah with being the inventor of artificial respiration by insufflation. The mother was placed in a kneeling posture, leaning on some one’s knees (Gn 30°) or on a labour-stool. There is some obscurity as to the nature of the θὰ οὗ Ex 18. Sa‘adyaand the Targ. believe it to have been a seat on Which the mid- wife made the patient to kneel,* others a bathing- tub. Ibn G'anach considers it a name for the uterus, others believe that the dual refers to the two sexes of the children which they were to see and note (see Dillmann-Ryssel on this passage, pp. 14, 15. Ditheult labour from weakness of the mother is mentioned metaphorically in 2 K 19%,
According to the law of Ly 1258. the mother was regarded as unclean or taboo for 7 days, until the date of circumcision in case of a male, or for 14 days if the child was a female. After this there was a second period of separation, during which she was not permitted to appear in the temple. This period for the mother of a boy was 33 days, of a girl 66 days, after which the offering for purilica- tion was made. The difference of period in the case of the two sexes was due to the belief that the lochia lasted longer after the birth of a female child. Nursing was continued for 2 or 3 years (2 Mac 7%"), and the child was taken by a relative to wean (1 K 11”).
The legislation for the catamenia and for menorr- hagia was characterized by a rigid system of puri- fication, and the cleansing of everything that was
* For particulars of this 1280 or labour stool see Rashi on 2 Καὶ 19, Kelim 23, 4.
MEDICINE
MEDICINE
defiled thereby (Lv 15"). The sufferer from this disease in Mt 9”, Mk 5", and Lk 8* had suffered many things of many physicians and only grew worse; so much was this condition considered as beyond treatment that it was recommended to treat it magically and by amulet (Baba Shab. 110, Gittin 69). According to the early legend, the votive figure at Banias, supposed to be that of Christ, was put up by her (v. Dobschiitz, Christus- bilder, p. 197). Amulets of the lapis resurrectionis were used to prevent miscarriage (Shabb. 66). To this day, charms, usually in the form of verses or incantations from the Bible, are used in the in- terval between birth and circumcision to keep away Lilith: these are called my pp (Shebuoth 15, Chullin 77, Shabbath 57, Sanhedrin 90). Caesarean section (implied in the expression j57 xsv) is men- tioned in Sanhedrin 45. There is a description of a newborn infant given in Ezk 164 with undivided umbilical cord, unwashed and undressed. Salt was rnbbed on the skin of infants to make it firm, and to remove the vernix caseosa.
In the prophetic writings labowr pains, pangs, and travail are frequent images, representing (1) the affrighting of God’s enemies, Ps 48", Is 138 etc.; (2) God’s declaration of judgment, Is 42"; (3) the sorrews of God’s people under chastisement, Is 26"; (4) claim of spiritual parentage, Gal 4” ete.
Infantile diseases seem to have been exception- ally severe in Palestine, and at the present day mortality in the early years of life is exceptionally high. The Rabbinical writers speak of the τὴς D332 73, or pain of bringing up children, and in Bereshith Rabbah it is written that it is easier to rear a forest of young olive-trees than one child. Biblical references to sick children are not a few: Bathsheba’s infant (2S 12"), the Shunammite’s son (2 Καὶ 4), the widow’s son at Zarephath (1 K 17). Christ healed many children, among whom were the fever-stricken son of the nobleman of Capernaum (Jn 4"), and Jairus’ daughter (Mt 918, Mk 5%, Lk 8"), who was 12 years old. No particulars are given of their diseases,
Several general references to sicknesses whose characters are not specified oecur. We do not know the maladies of Abijah (1 K 141); Benhadad (2 K 87), whose disease was not mortal, but who was too weak to struggle with Hazael; Elisha (2 Καὶ 134), Joash (‘afflicted with great diseases,’ 2Ch 9455), Lazarus of Bethany (Jn 111), Dorcas (Ac 9"), Epaphroditus (Ph 2”), or Trophimus (2 Ti 4”),
Similarly, the metaphorical allusions to sickness are numerous, as typical of the weakness brought on by sin and neglect of God’s commandments. This moral sickness is especially compared to the severe pains in the back from fever and exposure : anguish in loins (Is 21%), pains in loins (Nah 2), smitten in loins (Dt 33"), disease in loins (Ps 387), affliction laid on loins (Ps 664), breaking of loins (Ezk 23”) ; see for otherimages Is 15,Ps 554, Jer 429,