(."..i It was a natural consequence of all this, thai with Bucb views of the principles and spirit of religion its practical graces should be overthrown, and it was so. Christ inculcated compassion tor the degraded, helpful- ness to the friendless, liberality to the | r. holiness of
heart, universal love, a mind open to the t ruth. The Pharisees regarded the degraded classes of society as classes to be shunned, not to be won over to the right (Luke vii. 39; xv. 2; xviii, 11), and frowned from them such as the Redeemer would fain have gathered within his fold (John vii. 19). [nstead of having com- passion on the friendless, they made them a prey (Matt. xxiii. 13), With all their pretences to piety, they were in reality avaricious, sensual, and dissolute (Matt, xxiii. 25; John viii. 7). They looked with contempt upon every nation but their own (Luke x, 29). Finally, in- stead of endeavoring to fulfil the unai end of the dis- pensation whose truths they professed to teach, and tints bringing men to the Hope of Israel, they devoted their energies to making converts to their own narrow views, who, with all the zeal of proselytes, were more exclusive and more bitterly opposed to the truth than they were themselves (.Malt. wii. 15).
Ill view of these facts, while acknowledging much I hat w a- just and commendable in their doctrines (Matt, xxiii. •_'. 3), we are compelled to acquiesce in that gen- eral judgment which has made the name of " Pharisee" a proverb of ecclesiastical reproach — a character too often reproduced under Christianity itself.
V. L Hi rafun . Besides the Mishna, the Talmud, and the Midrashim, which embody the sentiments of the Pharisees, we refer to Brucker, Hist. Crit. Pkilosopkice, ii. 711 759; Milman, Hist, of the Jews, ii. 71; Ewald, Geschichtt des Volhes Israel, iv, 415 H9; Biedermann, Pharisaer und Sadducaer (Zur. 1854 i; Wellhausen, Die Pharisaer und die Sadducaer (Greifsw. 1874); and the Jahrhundert des Heils, p. 5, etc., of Gfrflrer, who has in- sisted strongly on the importance of the Mishna. and has made ureal use of the Talmud generally. GrOSS- mann has endeavored to present, a harmony of the Jew- ish-Alt sandrine doctrines with those of the Palestine Pharisees in his work. De Pharis. Jud, Alexand. (Hal. L846), ii. I ■, but it is very improbable that the Phari- sees of Palestine agreed with the Jewish philosophers of Alexandria in their principles, whin the latter were adherents of Plato, and diligent students of Homer and Hesiod I (rossmann, De Pkilos. Sadduc. iii. 8). See also the following works by modern learned .lews: Iler/.- Uckti des Volkes Israel (Nordhausen, 1857), ii. '_'.">*. etc.; Jost, Geschichte des Judenthums in<<i seiner Set I.' ipsic, 1857), i. 197, etc.; Gratz, Geschichte der Juden (2d cd. ibid. 1863), iii. 72, etc, 154, etc: and. above all, Geiger, Ursckrift und Uebersetzungen der Bi- lau, 1857), p. 103. etc.; also in the Zeitschrifl der deutschen morgenlandischen Gesellschaft (Leipsic, 1862), xvi, 714, etc ; and in his Jitdischt Zeitschrifl fur Wissenschaft und Leben (Breslau, L863), ii. 11. etc; and reprinted separately (Kre-lau. 1863). See SECTS, JEW- ISH.
Pharmacy, a name applied to the arts of the magi- cian and enchanter in the early ages of the Christian Church. The Council of Ancyra forbade pharmacy, that is. the magical art of inventing and preparing medicaments to do mischief; and appointed five years'
for any one that receives a magician into his
house f"i- thai purpose. Basil's canons condemn Buch arts under the same character of pharmacy and witch- craft, and assigns thirty years' penance to them. Ter-
3 PIIARPAR
tullian plainly asserts that never did a magician or en- chain, r escape unpunished in the Church. Tho» WHO practiced the magical art were sometimi - ti run d phar- iii, i, i. and their magical potions , See Gard-
ner. Faiths of the World, ii. 654.
Pha'rosh t Kzra viii. :; |. See Parosh.
Phar'par (Heb. Parpar', "". swift .• Sept. *np- <pap v. r. <Papfapa, '.\(pap<pu ; Yulg. Pkarpai the two rivers of Damascus mentioned in the well- known exclamation of Xaaman. "Are not Ahana and Pharpar, rivers of Damascus, better than all the waters of [srael?" (2 Kings v. 12). The name does not occur
elsewhere in Scripture, nor is it f< l in ancient classic
authors. Busebius and Jerome merely Mate that it i- a river of Damascus (Onomast. p. v. Farfar). Pliny says that "Damascus wits a place fertilized by the river Chrysorrhoas, which i- drawn oil' into its meadows anil eagerly imbibed" (v, 16); and Strabo says of this river that --it commences from the city and territory of Da- mascus, and is almost entirely drained by watercourses; for it supplies with water a large tract of country" (xvi, 755). But none of these writers speak of any second river. Various opinions have been euti rtained regard- ing the Pharpar. Benjamin of Tudela states that, while the Ahana runs through the city, the Pharpar runs be- tween the gardens ami the orchards in the outskirts (Early Travels, Bohn, p. '.km. lie evidently refers to the two branches of the same river. The river Barada takes its rise in the upland plain id' Zebdany, ai the base of the loftiest peak of Anti-Lebanon, its principal source i- a fountain called Ain Barada. It cuts through i he central chain in a sublime gorge, .and flows in a deep wild glen down the eastern declivities. Its vol- ume is more than doubled bj a large fountain called Fljeh, winch gushes from a cave in the side of the glen. The river leaves the mountains and enters l lie great, plain of Damascus about three miles west of the city. The main stream flows though the city: hut no fewer than seven large canals are taken from it at different elevations to irrigate the surrounding orchards and gar- dens. The largest of these is called Ntthr Taura, "the river Taura." and is probably that which Benjamin of Tudela identified with the Pharpar <l. c). The Arabic version of the -Bible reads Taura for Pharpar in _' Kings v. 12: hut the words of Xaaman manifestly im- ply the existence of two distinct rivers. Some have supposed that because the Barada ha- two -real foun- tains. Xaaman alluded to these; and Dr. Wilson would identify the Barada with the Pharpar, and Ain Fljeh with the Ahana | Lands <>/ (In Bible, ii. 371, 373); hut in reply we say that Xaaman speaks of two "rivers," and not •• fountains." See Af.ANA.