occur. What their Biblical knowledge and what their religious influence was, we learn

not only from the Rabbis, but from the New Testament. Their attendance at all public

and domestic festivals, and in the synagogues, and the circumstance that certain

injunctions and observances of Rabbinic origin devolved upon them also, prove that,

though not learned in the law, there must have been among them not a few who, like

Lois and Eunice, could train a child in the knowledge of the Scripture, or, like Priscilla, be

qualified to explain even to an Apollos the way of God more perfectly.

Supposing, then, a child to be so far educated at home; suppose him, also, to be there

continually taught the commandments and observances, and, as the Talmud expressly

states, to be encouraged to repeat the prayers aloud, so as to accustom him to it. At six

years of age he would be sent to school; not to an academy, or "beth hammedrash,"

which he would only attend if he proved apt and promising; far less to the class-room of

a great Rabbi, or the discussions of the Sanhedrim, which marked a very advanced stage

of study. We are here speaking only of primary or elementary schools, such as even in

the time of our Lord were attached to every synagogue in the land. Passing over the

supposed or real Biblical notices of schools, and confining our attention strictly to the

period ending with the destruction of the Temple, we have first a notice in the Talmud

(Bab. B. 21 b), ascribing to Ezra an ordinance, that as many schoolmasters as chose

should be allowed to establish themselves in any place, and that those who had

formerly been settled there might not interfere with them. In all likelihood this notice

should not be taken in its literal sense, but as an indication that the encouragement of

schools and of education engaged the attention of Ezra and of his successors. Of the

Grecianised academies which the wicked high-pries t Jason tried to introduce in

Jerusalem (2 Macc iv. 12,13) we do not speak, because they were anti-Jewish in their

spirit, and that to such extent, that the Rabbis, in order to "make a hedge," forbade all

gymnastic exercises. The farther history and progress of Jewish schools are traced in

the following passage of the Talmud (Bab. B. 21 a): "If any one has merit, and deserves

that his name should be kept in remembrance, it is Joshua, the son of Gamaliel. Without

him the law would have fallen into oblivion in Israel. For they used to rest on this saying

of the law (Deu 11:19), 'Ye shall teach them.' Afterwards it was ordained that masters be

appointed at Jerusalem for the instruction of youth, as it is written (Isa 2:3), 'Out of Zion

shall go forth the law.' But even so the remedy was not effectual, only those who had

fathers being sent to school, and the rest being neglected. Hence it was arranged that

Rabbis should be appointed in every district, and that lads of sixteen or seventeen years

should be sent to their academies. But this institution failed, since every lad ran away if

he was chastised by his master. At last Joshua the son of Gamaliel arranged, that in

every province and in every town schoolmasters be appointed, who should take charge

of all boys from six or seven years of age." We may add at once, that the Joshua here

spoken of was probably the high-priest of that name who flourished before the

destruction of the Temple, and that unquestionably this farther organisation implied at

least the existence of elementary schools at an earlier period.

Every place, then, which numbered twenty-five boys of a suitable age, or, according to

Maimonides, one hundred and twenty families, was bound to appoint a schoolmaster.

More than twenty-five pupils or thereabouts he was not allowed to teach in a class. If

there were forty, he had to employ an assistant; if fifty, the synagogue authorities

appointed two teachers. This will enable us to understand the statement, no doubt

greatly exaggerated, that at the destruction of Jerusalem there were no fewer than four

hundred and eighty schools in the metropolis. From another passage, which ascribes

the fall of the Jewish state to the neglect of the education of children, we may infer what

importance popular opinion attached to it. But indeed, to the Jew, child -life was

something peculiarly holy, and the duty of filling it with thoughts of God specially

sacred. It almost seems as if the people generally had retained among them the echo of

our Lord's saying, that their angels continually behold the face of our Father which is in

heaven. Hence the religious care connected with education. The grand object of the

teacher was moral as well as intellectual training. To keep children from all intercourse

with the vicious; to suppress all feelings of bitterness, even though wrong had been