recognised only in the convert who had accepted baptism and circumcision (Demai, vi, 10), including such famous persons as Helena of Adiabene, Monobasus and Izates, and King Agrippa. Rabbi Gamaliel said (Pirki Aboth, ii, 5): "A boor cannot be fearful of sin, nor can one of the country folk be a saint."
Purifications were rendered necessary by contact with Gentiles,[1] and strict rules were enforced to prevent even suspicion of countenancing or assisting in idolatrous rites. For three days before or after their feasts (Abodah Zara, i, 1) no Jew might deal with idolaters, or lend or borrow with them, or take or give payment. The feasts specified are the Kalends Saturnalia and Quartisima, also every anniversary when incense was burned to an Emperor (i, 3). Fir cones, figs, incense, and white cocks might not be sold to idolaters [2](Abodah Zara, i, 5) because connected with their rites. Lions and bears could not be sold, being used in the games (i, 7), which were still celebrated at Seleucia in 221 A.D. (Waddington, No. 1839), and which were yet observed in the time of Chrysostom. The Jews became victims at such games in 70 a.d., after the fall of Jerusalem, and the theatres in which they were held still exist at Cæsarea, Bethshean, Gadara, Gerasa, Amman, &c. The Jews might not erect basilicas, stadia, or bemas for Gentiles, might not make ornaments for their idols, or let buildings or fields to them in the Holy Land (i, 7, 8, 9). The general regulations of this important tract show fear of violence as well as fear of idolatry. "In every place in which you find a high mountain, or high hill, or flourishing tree, know that there is strange worship" (iii, 6). Vessels bought from pagans must be scoured or cleansed with fire (v, 12). Lights burned in honour of idols and of the dead are noticed (Beracoth, viii, 6). The Mishnah does not, however, seem, even in its latest tracts, to intimate that the Jews were prevented from observing the Law, save that their Temple was desecrated, and their condition, in absence of the ashes of the Red Heifer, one of legal uncleanness.
IV.—Religion.
The intention of the Mishnah is to make a "hedge about the Law" (Pirki Aboth, i, 1) to secure its exact fulfilment. But many of the rites of the second Temple, and yet more those of the times when only a synagogue service existed, are unnoticed in the Torah, or of necessity differed from those observed in times of freedom. A few of these later enactments may be mentioned, and these often illustrate the New Testament notices.
The Shema (Beracoth, i, 1) was still repeated as to our own times ("Hear, O Israel, Jehovah our God is one Jehovah"), and the phylacteries
