PHYLACTERIES, FRONTLETS

termed tephillin, the plural of the ordinary word for 'prayer.'

2. For information regarding the phylacteries of our Lord's day we are dependent on the somewhat later allusions in the Mishna, with which the modern Jewish usage agrees in all essential points. Then, as now, they consisted of two small square cases or capsules of leather, 'two finger-breadths' according to the Talmud, say li inch, in the side, one of which was worn on the forehead, the other on the left upper arm. The leather had to be prepared from the skin of a ritually 'clean' animal, and was coloured a deep black.

The case for the forehead, which was termed the ' head-tephillah,' was distinguished from the 'arm-' or ' hand-tephillah ' by its being shaped so as to give four small but distinct compartments, while its fellow con-sisted of a single compartment. In each of the four compartments of the former was placed a narrow strip of parchment, also from the skin of a 'clean' animal, having carefully written on it one of the Pentateuch passages which were regarded as the Scripture warrant for the institution of the phylacteries (see § 4). These were Ex 13i-"> 13"-", Dt 6<-9 ll"-2i. The companion capsule, on the other hand, contained the same four passages written on a single strip of parchment. Each case was then closed by folding back the lower half of the square of stout leather from which it projected, space being left at the told for the passing of a long strap, blackened on the upper side, by which each phylactery was kept in position when properly 'laid.' The strap of the head-phylactery was tied behind the head into a knot having the shape of the Hebrew letter daleth. On the two sides of the capsule were impressed the letter shin, on one side with the usual three prongs, on the other with four prongs. The corresponding loop of the phylactery for the arm was supposed to form the letter yBd, the three letters together giving the sacred name Shaddai, 'Almighty.'

3. From the Mishna we learn further that women, slaves, and minors were exempted from the obligation of wearing, or in technical phrase 'laying,' the tephillin, a duty still incumbent on all male Israelites, from the age of thirteen years and a day, during the recital of morning prayer, on all days save Sabbaths and festivals. These, being themselves ' signs, ' rendered the phylacteries unnecessary for this purpose (Ex 13'; cf. § 4 below). It is probable, however, that in our Lord's time, as was the case later, the more zealous spirits among the Pharisees wore their phylacteries during the whole day.

In putting on the phylacteries that of the hand is ■laid' first, to the accompaniment of a prescribed prayer, and must lie on the inner side of the left arm, which must be bare, a little above the elbow, so that the case with the Scripture passages may rest upon the heart (Dt ll's). The strap is then drawn tight and wound round the arm and the middle finger of the left hand a prescribed number of times. (For details see Hastings' DB iii. 870.) The head-phylactery is next laid, its position being the middle of the forehead, 'between the eyes' (Ex 13' etc., see next §), with the knot above described at the back of the head, and the two ends of the strap brought forward to hang down over the breast in front. The phylacteries are taken o£E in the reverse order. When not in use, they are kept in a bag, which is often made of superior material richly ornamented(seeillust. in J'cmsftEncycs.D.' Phylacteries').

4. The Scripture warrant for this peculiar institution of Judaism is found in the four passages. Ex 13"- '«, Dt 68 ll's. Of these Dt 6' may be quoted as the most explicit: 'And thou shalt bind them' — i.e. 'these words which I command thee this day,' v.' — 'for a su/n upon thine hand, and they shall be for frontlets between thine eyes.' These words and their parallels in the other passages, it is maintained by Jewish and some Christian scholars, are intended by their authors to be taken literally. This contention has been examined in detail

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PI-BESETH

in the corresponding article in Hastings' DB (iii. 870-72). The result is a verdict in favour of the figurative inter-pretation of all the passages, including that just cited. A good deal turns on the sense of the word rendered 'frontlets' itataphdth). This rendering (cf. Oxf. Heb. Lex. 'bands,' 'frontlet-bands') cannot be maintained in face of the evidence for the rendering ' jewel ' or ' amulet,' the meaning which the word has In the Heb. text of Sir 36' (=AV 33=), as read by Smend in his edition of the text and commentary (both 1906): 'the law is for the wise man an amulet, a band (or knot) upon the hand.' In Mishna, also, Shabbath, vi. 1, 5, totepheth signifies an ornament in a lady's head-dress.

We conclude, then, that the Pentateuch writers really intended by these metaphors to impress upon God's people that His word was to be to them a treasure more precious than any jewel. The figures were derived from the prevailing custom of wearing jewels on the forehead and on the wrists both as ornaments and as amulets (see Amulets, Oknaments). On the other hand, it the literal interpretation is followed, we should have to recognize another of the numerous instances in the Hebrew legislation, in which a deeply rooted and ineradicable practice of heathen origin and super-stitious associations was adopted and given a religious signification, precisely as was done with the kindred sign of the tassels on the corners of the mantle (see Fhinges, end).

5. The date at which this literal interpretation was first given effect to and the wearing of the phylacteries introduced cannot be determined with certainty. The fact that the institution is unknown to the Samaritans shows that it must have arisen after the date of the Samaritan schism. The passage of Jesus Sirach above quoted (written c. B.C. 180-170) seems to imply that the figurative interpretation still held the field. On the other hand, the writer of the famous ' Letter of Aristeas' (scarcely later than b.c. 90) distinctly mentions (§ 159) the binding of ' the sign upon the hand ' (see Thackeray's tr. in JQB xv: 368 f.). We may, therefore, with some confidence assign the introduction of the phylacteries to the period of the domination of the Pharisees in the reign of John Hyrcanus (b.c. 135-105).

Even in the first century of our era it is very doubtful if the practice extended beyond the Pharisees and their adherents, who showed their zeal for religion by the size of the cases and the breadth of the straps by which they were fastened. Certainly the mass of the Jewish people at this date, 'who knew not the law' (Jn 7"), paid no heed to such literalism ; neither, we may be sure, did Jesus or His disciples.

In popular estimation, as is shown by the very name 'phylacteries' (§1), and by references in Targum and Talmud, the phylacteries were regarded as powerful amulets. In the Middle Ages they seem to have fallen from the absurdly exaggerated esteem in which they were held in Talmudic times. This was no doubt due to the fact that some of the most influential Jewish exegetes still frankly maintained the figurative inter-pretation of the cardinal passages of the Pentateuch. In more modern times, however, the practice of ' laying the tephillin' has revived, and is now universal in ortho-dox Jewish circles. A. R. S. Kennedy.

PHTTLAROH (2 Mac 8»).— A military title for either a cavalry officer or a commander of auxiliary forces.

PHYSICIAN.— See Medicine, p. 597''.

PI-BESETH.— Ezk 30": Bubastis, one of the greatest cities in Lower Egypt; Egyp. Pubasti, 'House of Ubasti^; it was especially the residence of the 22nd Dyn., which was founded by Shishak. The goddess Ubasti was usually figured with a lion's head, but she was of a mild character, and her sacred animal in late times was the cat. The ruins of the city are now called Tell Basta, lying near Zagazig, in the E. of the Delta.