cellent memorials, and the angels secure him from sin;
as it is written, 'The angel of the Lord encampeth round about them that
fear him, and delivereth them.'"[27:3] Maimonides, the Jewish
philosopher of the twelfth century, extolled the sacred influence of the
phylacteries. For as long as one wears them on his head and arm, he is
obliged to be meek and God-fearing, and must not suffer himself to be
carried away by laughter or idle talk, nor indulge in evil thoughts, but
must turn his attention to the words of truth and uprightness.

In order to emphasize their religious zeal, the Pharisees and scribes,
in our Lord's time, were wont to "make broad their phylacteries."[27:4]
Josephus, the historian of the first century, speaks of the wearing of
phylacteries, as an established and recognized custom. According to the
_Cabala_, they were significant of the wisdom and greatness of God, and
their use distinguished the cultured and pious from the common people,
who were ignorant of the Law.

Great care was taken in the preparation of phylacteries, and no
Christian, apostate, or woman was allowed to write the inscriptions upon
them. Even at the present time, there are Jews in Russia and Poland, who
wear them during the whole day.[28:1]

It was customary to tie certain kinds of phylacteries into a knot.
Reference to this ancient practice is found in certain Assyrian
talismans, now in the British Museum. Following is a translation of one
of them: "Hea says: 'Go, my son! take a woman's kerchief, bind it round
thy right hand; loose it from the left hand. Knot it with seven knots;
do so twice. Sprinkle it with bright wine; bind it round the head of the
sick man. Bind it round his hands and feet, like manacles and fetters;
sit down on his bed; sprinkle water over him. He shall hear the voice of
Hea. Darkness shall protect him, and Marduk, eldest son of Heaven, shall
find him a happy habitation.'"[28:2]

While the practice of wearing phylacteries may not have originated in a
superstitious belief in their virtues as "appurtenances to make prayers
more powerful," it would appear that they came to be regarded not only
as protective charms, which is indicated by their name, but also as
magical remedies, having occult healing properties.[29:1] Their power
was supposed to inhere in the written words, enclosed in the small
leathern case.

At the present day, verses from the Scriptures, the Koran, and other
sacred writings are sometimes