regularly dressed! However, the business of hairdresser was not regarded as very

respectable, any more than that of perfumer.51

As for ornaments, gentlemen generally wore a seal, either on the ring-finger or

suspended round the neck. Some of them had also bracelets above the wrist (commonly

of the right arm), made of ivory, gold, or precious stones strung together. Of course, the

fashionable lady was similarly adorned, adding to the bracelets finger-rings, ankle -rings,

nose-rings, ear-rings, gorgeous head-dresses, necklaces, chains, and what are

nowadays called "charms." As it may interest some, we shall add a few sentences of

description. The ear-ring was either plain, or had a drop, a pendant, or a little bell

inserted. The nose-ring, which the traditional law ordered to be put aside on the

Sabbath, hung gracefully over the upper lip, yet so as not to interfere with the salute of

the privileged friend. Two kinds of necklaces were worn --one close-fitting, the other

often consisting of precious stones or pearls, and hanging down over the chest, often

as low as the girdle. The fashionable lady would wear two or three such chains, to which

smelling-bottles and various ornaments, even heathen "charms," were attached. Gold

pendants descended from the head-orn ament, which sometimes rose like a tower, or was

wreathed in graceful snake -like coils. The anklets were generally so wrought as in

walking to make a sound like little bells. Sometimes the two ankle -rings were fastened

together, which would oblige the fair wearer to walk with small, mincing steps. If to all

this we add gold and diamond pins, and say that our very brief description is strictly

based upon contemporary notices, the reader will have some idea of the appearance of

fashionable society.

The sketch just given will be of some practical use if it helps us more fully to realise the

contrast presented by the appearance of the Pharisee. Whether sternly severe, blandly

meek, or zealously earnest, he would carefully avoid all contact with one who was not of

the fraternity, or even occupied an inferior degree in it, as we shall by-and-by show. He

would also be recognisable by his very garb. For, in the language of our Lord, the

Pharisees made "broad their phylacteries," and "enlarged the borders of their g arments."

The latter observance, at least so far as concerned the wearing of memorial fringes on

the borders of the garments --not the conspicuous enlargement of these borders --

rested really on a Divine ordinance (Num 15:37; Deu 22:12). In Scripture these fringes are

prescribed to be of blue, the symbolical colour of the covenant; but the Mishnah allows

them also to be white (Men. iv. 1). They are not unfrequently referred to in the New

Testament (Matt 9:20, 14:36, 23:5; Mark 6:56; Luke 8:44). As already stated, they were

worn on the border of the outer garment--no doubt by every pious Israelite. Later

Jewish mysticism found in this fringed border deep references to the manner in which

the Shechinah enwrapped itself in creation, and called the attention of each Israelite to

the fact that, if in Numbers 15:39 we read (in the Hebrew), "Ye shall look upon him" [not

"it," as in our Authorised Version] "and remember," this change of gender (for the

Hebrew word for "fringes" is feminine) indicated--"that, if thou doest so, it is as much

as if thou sawest the throne of the Glory, which is like unto blue." And thus believing,

the pious Jew would cover in prayer his head with this mysterious fringed garment; in

marked contrast to which St. Paul declares all such superstitious practices as

dishonouring (1 Cor 11:4).52

If the practice of wearing borders with fringes had Scriptural authority, we are well

convinced that no such plea could be urged for the so-called "phylacteries." The

observance arose from a literal interpretation of Exodus 13:9, to which even the later

injunction in Deuteronomy 6:8 gives no countenance. This appears even from its

repetition in Deuteronomy 11:18, where the spiritual meaning and purport of the

direction is immediately indicated, and from a comparison with kindred expressions,

which evidently could not be taken literally --such as Proverbs 3:3, 6:21, 7:3; Canticles

8:6; Isaiah 49:16. The very term used by the Rabbis for phylacteries --"tephillin," prayer-

fillets--is comparatively modern origin, in so fa r as it does not occur in the Hebrew Old

Testament. The Samaritans did not acknowledge them as of Mosaic obligation, any

more than do the Karaite Jews, and there is, what seems to us, sufficient evidence, even