as unclean, and he who touches them is temporarily de- filed, and pollutes every one and everything wherewith he comes in contact (Lev. v, 2; xi). A man that has an issue not only defiles everything upon which he lies, sits, or which he touches, but his very spittle is pollut- ing (xv, 1-13). The same is the case with a man who comes in contact with a corpse (Numb, xix, 14-22), with a woman in menstruum and childbirth (Lev. xii, 1-8; xv, 19-31), and with a husband after conjugal in- tercourse (xv, 18). Individuals thus defiled were for- bidden to come into the sanctuary (Numb, xix, 20), and were visited with the severe punishment of excision if they ate the flesh of peace-offering (Lev. vii, 20, 21). Now the slightest reflection upon the workings of these laws will show that thousands upon thousands were daily unclean according to the Mosaic institutions, that these thousands of unclean men and women legally de- filed myriads of people and things by contact with them, either wittingly or unwittingly, and that it therefore became absolutely necessary for those who were con- scientiously desirous of discharging their religious du- ties in a state of legal purity to adopt such precaution- ary measures as would preclude the possibility of vio- lating these laws. Hence the Jewish canons ordained that since one does not know whether he has been de- filed by contact with any unclean person or thing, every Chaber or member of the Pharisaic association is "to wash his hands before eating his ordinary food, second tithes, or the heave -offering ; to immerse his whole bod\r before he eats the portions of holy sacrifices; and to bathe his whole body before touching the water ab- solving from sin, even if it is only his hands which are unclean. If one immersed himself lor ordinary food; and designed it only for ordinary food, he could not eat second tithes; if he immersed for second tithes, and meant it only for second tithes, he could not eat of the heave-offering; if he immersed for the heave-offering, and meant by it. the heave-offering, he was not allowed to eat the portions of the holy sacrifice ; if he immersed for the holy sacrifice, and meant it for the holy sacri- fice, he could not as yet touch the water absolving from sin ; but he who immersed for the more important could share in the less important" (Mishna, ( 'hagigah, ii. 5, <'> ). This gave rise to four degrees of purity, and to four divisions in the Pharisaic associations, so that every Chaber or member belonged to that rank whose pre- scriptions of purity he practiced. Each degree of purity required a greater separation from the above-named Mosaic defilements. The impure subjects themselves were termed the fathers of impurity, that which was touched by them was designated the first gem ration of impurity, what was touched by this again was called the second generation of impurity, and so on. Now or- dinary food, the first degree of holiness, became impure when touched by the second generation; heave-offer- ing, the second degree of holiness, became defiled when touched by the third generation; the flesh of sacrifices, the third degree of holiness, when coming in contact with the fourth generation, and so on. These degrees of purity had even to be separated from each other, as the lower degree was impure in respect to the higher one. The same removal, both from defilement without and the different gradations within, was required of each member of the Pharisaic order corresponding to the degree to which he belonged. Hence " the gar- ments of an y^i? 05, Am ha-Aretz ['man of earth,' or a publican, n shun r, as he is termed in the N. T., who neglected to pay the tithes and observe the laws of Mosaic purity], defile the Pharisee [i. e. him who lived according to the first degree of purity], the gar- ments of a Pharisee defile those who eat of the heave- offering [i. e. the second degree], the garments of those who eat the heave-offering defile those who eat the sa- cred sacrifices [i. e. the third degree], and the garments of those who eat the sacred sacrifices defile those who touch the water absolving from sin [i. e. the fourth de-
PHARISEE
7n
PHARISEE
gree]" (comp. Mishna, Ckagigah, ii. 7. with Takaroth,
vii, .">>.
The above-mentioned two conditions exacted from candidates for membership of the Pharisaic association are thus expressed in the Mishna: " He who takes upon himself to lie conscientious, tithes whatever he eats, and whatever he Bells, and whatever he buys, and does not become the guesl of an Am ha-Aretz [i. e. n non- Pharisee : . . . and he who takes upon himself to be- come a member of the Pharisaic association musl nei- ther sell to an Amha-Aretz moist or dry fruit, nor buy of him moist t'rnit, nor become the guesl of an Am ha- ; receive him as guest, in his garments, into h^ house" ( hi in, ii. ii. 2,3; comp. Matt xxiii. •_':): Luke xvii. 12). It is in accordance with this regulation that Christ enjoins that an offender is to lie regarded "as a heathen man and publican" (Matt, xviii. 17). that the apostle Paul commands -not to eat" with a sinner (1 Cor. v. 1 1 1. ami it is for this reason that Christ was up- braided by the Pharisees for associating and eatingwith publicans and sinners (Matt. ix. 9 11 ; xi. 19; Mark ii. 16; Luke v. :!(•: vii. 34), with the neglecters of tithes and tli" transgressors of the laws of purity, which was not only in violation of the then prevailing Pharisaic and national law. hut contrary to the .Mosaic enact- ments. Bui he came to teach that -not that which goeth into the mouth [ i. e. untithed food or edibles handled by Levitically unclean persons | delileth a man. hut that which Cometh oul of the mouth, this delileth a man" i Matt, xv, 11 ); and that it is nut outward wash- ing hui inward purity which is acceptable. For this reason "he s:i| down to meal with a Pharisee, and did not first wash before dinner" (Luke xi. 37-40); which. as we have seen, was in contravention of the very first degree of purity among the association. It must, how- ever, he remarked that the .lews were not peculiar in their laws of purity and defilement. Other nations of antiquity had similar statutes. Thus, among the an- cient Indians, one who had an issue was obliged I" hat he and pray to the sun (Mann, ii, 181 ): among the Hiera- polytans in Syria every inmate of the house in which a death took place was thirty days unclean, and could not go lo the temple during that time | l.ucian. I n Syr. 'hd.