Exodus 13:(This is in reference to observing Passover and the unleaven bread)
9And it shall be for a sign unto thee upon thine hand, and for a memorial between thine eyes, that the LORD's law may be in thy mouth: for with a strong hand hath the LORD brought thee out of Egypt.
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Deut. 6: (referring to words of law to FEAR god)
8And thou shalt bind them for a sign upon thine hand, and they shall be as frontlets between thine eyes.
9 And thou shalt write them upon the posts of thy house, and on thy gates.
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Frontlets.
This word occurs only in Ex. 13:16; Deut. 6:8, and 11:18. The meaning of the injunction to the Israelites, with regard to the statues and precepts given them, that they should keep them distinctly in view and carefully attend to them. But soon after their return from Babylon they began to interpret this injunction literally, and had accordingly portions of the law written out and worn about their person. These they called tephillin, i.e., “prayers.”
Passages were written on parchment. They were then "rolled up in a case of black calfskin, which was attached to a stiffer piece of leather, having a thong one finger broad and one cubit and a half long. Those worn on the forehead were written on four strips of parchment, and put into four little cells within a square case, which had on it the Hebrew letter called shin, the three points of which were regarded as an emblem of God." This case tied around the forehead in a particular way was called “the tephillah on the head.”
Another form of the phylactery consisted of two rolls of parchment, on which the same texts were written, enclosed in a case of black calfskin. This was worn on the left arm near the elbow, to which it was bound by a thong. It was called the “Tephillah on the arm.”
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Among the Greeks of the first century a. d. the word phylacterion (from φυλ?σσειν , to guard, and equivalent to the Roman amuletum) signified a portable charm, which was believed to afford protection against disease and evil spirits. Such charms, in their simplest form, consisted of rolls of parchment or ribbon, inscribed with magical spells, and were hung around the wearer's neck, or attached to the hem of his garment. Among the Hebrews and early Christians similar protectives were used, although the latter substituted Gospel texts for the magic formulas. Some authorities have maintained that phylacteries were not strictly amulets, but it is certain that they were held in superstitious [25] regard.[25:1] More elaborate phylacteries consisted of tiny leathern boxes, cubical in form, and containing four sections of the Mosaic Law, written on parchment and folded in the skin of a clean beast. These were carried either upon the head or left arm.[25:2]
The custom of wearing portions of the Gospels, suspended from the neck, was common in the East. Pope Gregory the Great (540-604) sent to Theodelinda, Queen of the Lombards, a box containing a copy of the Gospels, as a charm against the evil spirits which beset children.[25
http://www.gutenberg.org/files/23293/23293-h/23293-h.htm#Page_24
Satanophobia!!!
At the beginning of the Christian era, the belief was general among the Jews and pagans, that by means of magical formulas the evil influence of the Devil and demons could be successfully resisted. Therefore the Hebrew exorcists found easily a fertile soil for the cultivation of their supernatural art. This, says a writer in the "Jewish Encyclopædia," was the atmosphere in which Christianity arose, with the claim of healing all that were oppressed of the Devil. The name of Jesus became the power by which the host of Satan was to be overcome. But pharisaism diagnosed the disease of the age differently, and insisted that the observance of the Law was the best prophylactic against disease. The wearing of phylacteries indicates that they were regarded by the Jews as amulets. Belief in the power of the Law became the antidote against what may be termed "Satanophobia," a pessimistic and habitual dread of devils and demons.
