usually divided, internally, by four parallel rows of Corinthian or Ionic pillars, into a central nave, with two aisles on each side. The inner or Jerusalem end of the Synagogue was often richly decorated; and these decorations were, so to speak, the settings of the glorious Shrine (corresponding to, and yet very unlike, a Chancel) in which the nave terminated.

The Shrine was an exquisite model of the Holy House in Solomon's Temple. In modern English synagogues, the Shrine is a beautiful little rectangular temple, whose gabled roof, decorated walls, and pillared entrance stand several feet into the nave. Carpeted or otherwise ornamented steps lead up from the East or Jerusalem end of the nave to the entrance of this Temple Shrine, which is closed with a rich and beautiful Veil. At the top of these steps, and immediately around the entrance of the Shrine, were in ancient times the coveted "chief seats in the synagogues," where "the scribes and the Pharisees" loved to sit, with their faces towards the Congregation. Within the Shrine, there was a sacred Ark, ordinarily veiled from view, which contained the Book of the Law-a splendid Roll wound round elaborately decorated rollers, with a richly embroidered outer case shining with gold and silver.

Before the Shrine hung an ever-burning lamp, to represent the "Eternal Fire" in the Temple. Beside it stood a large eight-branched lamp, like the "Golden Candlestick" of the Temple, but with one branch more. It was lighted only at the great festivals.

In modern synagogues the Pulpit is usually in the vicinity of the Shrine: or, as we should say, it is, like our own pulpits, in the nave, close to the entrance of the chancel so that the Jewish preacher stands with his

1 Matt. 23. 6.

back towards the Shrine, and his face towards all the congregation. In ancient times the Pulpit-which was then a small platform with a preacher's desk-probably occupied the same position: but the preacher sat down while delivering his address.

Fortunately for the congregational character of synagogue worship, it was impossible for the readers and choir to establish themselves in the Shrine. The analogy of the Temple worship, Jewish ideas of reverence, and the thick Veil which completely closed the entrance of the Shrine, effectually prevented any such foolish isolation of the leaders of the worship from the congregation whose worship they were to lead. The Jews well knew that the sympathetic lifting-power, so to speak, of the human voice, diminishes rapidly as the distance increases. They understood much better than we do that a congregation can be far more easily aroused to fervent devotion, united singing, and hearty responding, by a reader and choir placed in their midst, looking in the same direction as themselves, and evidently uniting in the same worship, than by a reader and choir isolated in a distant chancel, or in a Western gallery.

The central passage, which ran up the nave of the synagogue to the steps of the Shrine, widened about the middle of the building, or a little farther up; and formed an open central space, in which was situated a large oblong Platform, three or four feet high, and surrounded at the top by open railings. The Readers stood on the front or Jerusalem end of this platform, with their desks before them, and their faces towards the Shrine. The portion of the platform behind the readers was occupied by the choir, who also looked towards the Shrine. The surrounding floor of the nave and aisles was occupied by the men; and the women were provided

with seats in large galleries, reserved exclusively for them, as in the Court of the Women in the Temple. In many Synagogues, however, there were no galleries; and the congregation were divided on the ground floor: the men on one side, the women on the other, with a partition 1 five or six feet high running between them.

3.-Synagogue Worship was Beautiful, Musical, and

Reverent.

The reader will have observed that the Jews endeavoured to make their synagogues Beautiful. The handsome building of cut stone or white marble: the four rows of pillars elaborately finished with Corinthian or Ionic capitals: the decorations at the Jerusalem end of the synagogue; and above all the glorious Shrine, were powerful appeals to man's instinctive craving for the beautiful in worship. We must also note that all the worshippers in the synagogue, as in the Temple, were robed in white. A touching memorial of this ancient and beautiful custom is still reverently preserved in modern synagogue worship. Every Jew, on arriving at his place in the synagogue, lifts up the seat, and takes, from a small box underneath, a white super-vesture of fine wool or silk, called the Tallith, with bars of purple, blue, or red at the edges. With much care and solemnity of manner, he places this sacred robe about his shoulders, and its skirts descend below the knee. In a few minutes the synagogue is filled with white-robed worshippers.

The worship is (with the exception of the silent prayers) entirely Musical. All the prayers, and equally the lessons from Scripture, are devotionally chanted, by a Reader or Readers, who, throughout the Service, look

1 Prideaux, Connection, Part II. Book v., p. 504.

towards Jerusalem. What are known as the Hebrew accents are only musical signs, to guide the chanting in the synagogue.1 In the singing of the Psalms, hymns, and doxologies, religious joy is frequently expressed with far more full-heartedness and power of voice than in Christian churches. The Procession from the Readers' and Choristers' Platform to the Shrine, the solemn drawing aside of the mystic Veil, the bringing forth of the glittering Roll of the Law, and carrying it in holy triumph to the Readers' desk, while the whole congregation stand and repeatedly bow towards Jerusalem, and the building resounds with joyous and triumphal chants, are, in all, one of the most magnificent and beautiful examples of earthly worship. The high strains of the music, the richness and fulness of the joy, and the beauty of the ceremony, are unspeakably grand and effective, after the low soft tones and occasional silence of the preceding part of the service.

The ancient Rabbis laid down many and strict rules of Reverence for synagogue worship. The building itself, when finished, was set apart, as the Temple had been, by a special prayer of dedication. From that time it had a consecrated character, and every Jew regarded it with the greatest reverence. The common acts of life, eating, drinking, reckoning up accounts, were forbidden in it. No one was to pass through it to shorten the way. Worshippers going up to the synagogue were required to greet no one, and not to loiter but to go on reverently, lest their minds should be distracted from thinking of God. At the threshold all laid aside their sandals and performed ceremonial ablutions.

1 Delitzsch, On the Psalms, I. p. 30. Picart, Religious Ceremonies of All Nations, I. pp. 43, 44.

2 Smith's Dict of B. III. p. 1398. Geikie, Life and Words of Christ, I. pp. 188, 191.

On entering, all bowed towards the Shrine, uttered aloud a short prayer, and, on arriving at their seats, put on the sacred Tallith. During many parts of the service the worshippers sat. But during the more solemn prayers and doxologies, the whole assembly stood with their faces towards the Shrine, that is, towards Jerusalem, and bowed down repeatedly.

4.- -Responsive and Congregational Worship.

The ancient Synagogue Liturgy contained many rubrical directions with respect to congregational responding. The Prayers were to be 'received by the people with due reverence and attention, and also with the accustomed responses and acclamations.' The Amen was to be responded 'in faith:' that is, with a sure persuasion of mind that God would hear the prayers. It was not to be pronounced 'too quickly, but distinctly and softly.' Care was to be taken that the voice in responding was not carried too high. He who chanted the Amen was not to raise his voice higher than he who pronounced the benediction. 1

The service began with silent prayer: all the congregation standing, and bowing repeatedly towards Jerusalem. Then the Reader, standing at his desk on the raised platform in the middle of the synagogue, chanted the following prayer of adoration:

"Blessed be Thou by whose word the world was created; blessed be Thou for ever! Blessed be Thou Who hast made all out of nothing; blessed be He who orders and confirms; blessed be He who has pity on the earth; blessed be He who has pity on His creatures; blessed be He who richly rewards

1 Vitringa, De Synagoga Vetere, pp. 1093, 1095, 1096.