[119] _Maimon. in Tephillim. c. 4. sect. 3._
In these Parchments they wrote[121] only the _Decalogue_, or Ten Commandments, in the opinion of _Chrysostome_ and _Hierome_: but generally, and upon better grounds, it is thought they wrote these four sections of the Law.
[121] _Chrysost. & Hieronym. in Mat. 23._
1. The first began, Sanctifie unto me all the firstborn, _&c._ _Exod. 13. 2._ to the end of the 10. _verse_.
2. The second began, And it shall be when the Lord shall bring thee, _&c._ _Exod. 13. 11._ to the end of the 16. _verse_.
3. The third began, Hear O Israel, _Deut. 6. 4._ and continued to the end of the ninth _verse_.
4. The fourth began, And it shall come to pass; if you shall hearken diligently, &c. _Deut. 11. 13._ to the end of the one and twentieth _verse_.
These four Sections written in scrols of Parchment, and folded up, they fastned to their _fore-heads_ and their _left-arms_: those that were for the _fore-head_, they wrote in four distinct pieces of parchment[122] especially, and if they wrote it in one piece; the length of every Section ended in one column, and they did put them into one skin, in which there was the proportion of four houses or receptacles, and not into four skins: every receptacle was distinct by it self; and those that were for the hand, were written in one piece of Parchment principally, the four Sections in four columns; but if they wrote them in four pieces, it was at length, and they put them in a skin that had but one receptacle.[123] In time of persecution when they could not openly wear these _Phylacteries_, then did they tye about their hands a red thread, to put them in mind of the blood of the Covenant of the Law.
Touching the name _Moses_ calleth them טוטפות _Totaphot_, which word hath almost as many _Etymologies_, as Interpreters; the most probable in my opinion, is, that they should be so called _per Antiphrasin_, from טטף _Incedere_, _to go_ or _move_, because they were _immoveable_: Hence the _Septuagint_ translate them, ἀσάλευτα _Immoveable ornaments_. The Rabbins call them _Tephillim_, _Prayer ornaments_:[124] others call them _Pittacia_, & _Pittaciola_, from πιττάκιον, which signifieth a piece or parcel of Cloth. In the Gospel they are called φυλακτήρια, _Phylacteries_, from φυλάττω, to _conserve_ or _keep_. First, because by the use of them, the _Law_ was _kept_ and _preserved_ in memory. Secondly, because the _Pharisees_ superstitiously conceited, that by them, as by Amulets, Spells, and Charms, hanged about their necks themselves might be _preserved from dangers_. The word φυλακτήριον signifieth a Spell; and _Hierome_ testifieth, that the _Pharisees_ had a such a conceit of these ornaments: In which place he compareth the _Pharisees_ with certain superstitious women of his time, who carried up and down, upon the like ground, _pervula evangelia, & crucis ligna_, short sentences out of the Gospel, and the reliques of the Cross. The same superstition hath prevailed with many of latter times, who for the same purpose hang the beginning of[125] Saint _John_’s _Gospel_ about their necks. And in the year of our _Lord_ 692. certain Sorcerers were condemned for the like kind of _Magick_, by the name of[126] φυλακτήριοι, that is, _Phylacterians_.