always have to run after, and yet never get hold of it." This chiefly has reference to the

irreparable injury to health caused by such early strain upon the mind. If, on the other

hand, we come upon an admonition to begin teaching a child when it is three years old,

this must refer to such early instructions as the of certain passages of Scripture, or of

small isolated portions and prayers, which a parent would make his child repeat from

tenderest years. As we shall show in the sequel, six or seven was the age at which a

parent in Palestine was legally bound to attend to the schooling of his son.

But, indeed, it would have been difficult to say when the instruction of the Hebrew child

really commenced. Looking back, a man must have felt that the teaching w ich he

h

most--indeed, one might almost say, which he exclusively --valued had mingled with

the first waking thoughts of his consciousness. Before the child could speak--before it

could almost understand what was taught, in however elementary language--before it

would even take in the domestic rites of the recurring weekly festival, or those of the

annual feasts --it must have been attracted by the so-called "Mesusah," which was

fastened at the door-post of every "clean" apartment,32 and at the entrance of such

houses as were inhabited by Jews exclusively. The "Mesusah" was a kind of phylactery

for the house, serving a purpose kindred to that of the phylactery for the person, both

being derived from a misunderstanding and misapplication of the Divine direction (Deu

6:9, 11:20), taking in the letter what was meant for the spirit. But while we gladly concede

that the earlier Jewish practice was free from some of the present almost semi -heathenish

doubt that, even at the time of Christ, this "Mesusah" would be found wherever a family

was at all Pharisaically inclined.

For, not to speak of what seems an allusion to it, so early as in Isaiah 57:8, we have the

distinct testimony of Josephus (Ant. iv, 213) and of the Mishnah to their use (Ber. iii. 3;

Megill. i. 8; Moed K. iii. 4; Men. iii.7--in the last-mentioned place, even with

superstitious additions). Supposing the "Mesusah" to have been somewhat as at

present, it would have consisted of a small, longitudinally -folded parchment square, on

which, on twenty-two lines, these two passages were written: Deuteronomy 6:4-9, and

11:13-21. Inclosed in a shining metal case, and affixed to the door-post, the child, when

carried in arms, would naturally put out its hand to it; the more so, that it would see the

father and all others, on going out or in, reverently touch the case, and afterwards kiss

the finger, speaking at the same time a benediction. For, from early times, the presence of

the "Mesusah" was connected with the Divine protection, this verse being specially

applied to it: "The Lord shall preserve thy going out and thy coming in from this time

forth, and even for evermore" (Psa 121:8). Indeed, one of the most interesting ancient

literary monuments in existence--"Mechilta," a Jewish commentary on the book of

Exodus, the substance of which is older than the Mishnah itself, dating from the

beginning of the second century of our era, if not earlier--argues the efficacy of the

"Mesusah" from the fact that, since the destroying angel passed over the doors of

Israel which bore the covenant-mark, a much higher value must attach to the

"Mesusah," which embodied the name of the Lord no less than ten times, and was to be

found in the dwellings of Israel day and night through all their generations. From this to

the magical mysticism of the "Kabbalah," and even to such modern superstitions as

that, if dust or dirt were kept within a cubit of the "Mesusah," no less a host than three

hundred and sixty-five demons would come, there is a difference of degree rather than of

But to return. As soon as the child had any knowledge, the private and the united

prayers of the family, and the domestic rites, whether of the weekly Sabbath or of festive

seasons, would indelibly impress themselves upon his mind. It would be difficult to say

which of those feasts would have the most vivid effect upon a child's imagination. There

was "Chanukah," the feast of the Dedication, with its illumination of each house, when

(in most cases) the first evening one candle would be lit for each member of the

household, the number increasing each night, till, on the eighth, it was eight times that

of the first. Then there was "Purim," the feast of Esther, with the good cheer and