In the education of the Jewish boy, punishment, we may be sure, was not withheld. The directions of the Book of Proverbs, which is itself a treasury of sound educational principles, were carried out not only in tlie home but in the school (Pr 12'^'* 1918 23i»). St. Paul, addressing a self-righteous Jew, exposes the inconsistency of the man who professes to be a guide of the blind (odrjybv rvtpXuv), a corrector of the foolish {Trai8evTT]v dcppdvwv), and a teacher of infants (SiodaKoKou v-q-rrLuv), and yet does not know the inwardness of the Law (Ro '2}^'-).
Games had some part in the life of Jewish schoolboys. One game consisted in imitating their elders at marriages and funerals (Mt 11 1'*^-). Riddles and guesses seem to have been common, and story-telling, music, and song were not want- ing. But when, under the influence of Antiochus Epiphanes, a gymnasion for the athletic perform- ances of the Greeks was set up in Jerusalem and the youth of the city were required to strip them- selves of their clotliing, it became a grievous cause of offence to the pious among the people (1 Mac l""'-). See art ' Games ' in HDB.
Whilst the education of Jewish youth on the theoretical side centred in the Law and was calcu- lated to instil piety towards God, no instruction was complete without the knowledge of some trade or liandicraft. To circumcise him, to teach him the Law, to give him a trade, were the primary obligations of a father towards his son. ' He that teacheth not his son a trade doeth the same as if he taught him to be a thief,' is a Jewish saying. Jesus Himself was the carpenter (Mk 6^), and Saul of Tarsus, the scholar of Gamaliel, was a tent-maker (Ac 18^). We hear of Rabbis who were needle-makers, tanners, and followed other cccnua-
tions, and who, like St. Paul, made it their boast that their own hands ministered to their necessities and to them that accompanied them (Ac 20^^).
The education of the Jewish youth began at home, and the parents were the first instructors. Of a noted teacher of the 2nd cent. A.D. it Avas said that he never broke his fast until he had first given a lesson to his son. But in due course the children were sent to school, in Rabbinic times apparently under the protection of a pcedagogue, better known, however, in Greek family life (Gal S^'*). The teacher was required to be a man of unblemished character, of gentle and patient disposition, with aptness to teach. Only married men could be employed as teachers. Women and unmarried men were excluded from the office. The office itself was full of honour : ' A city which neglects to appoint teachers ought to be destroyed,' runs the saying. One teacher Avas to be emjiloyed where there were 25 scholars (with an assistant where the number exceeded 25), and two where they exceeded 40. In the 2nd and 3rd centuries of the Christian era teachers received salaries, but the remuneration was in respect of the more technical part of the instruction. Nothing was to be charged for the Blidrdsh, the exposition of Scripture.
The girls in Jewish families were not by any means left without instruction. The women of the household, like Eunice, the mother, and Lois, the grandmother, of Timothy (2 Ti 1^), who at least in- fluenced the boys, would have a more active part in the instruction of the girls. This means that they were not themselves left without education. The example of Priscilla, the wife of Aquila, shows that a Jewess (who did not owe all her train- ing to Christianity) might be possessed of high gifts and attainments (Ac 18'-®). In the Talmud similar instances of gifted and accomplished women are to be found. One of the most notable features in what is knoAvn as the Reform movement in modern Judaism is the earnestness with which its adherents insist upon the more general and the higher education of women.
Literature. — Relevant articles in J. Hamburger, Real-En-
ci/clopddie fiir Bibel und Talmud^, lSS4ff. ; S. S. Laurie, Jlist. Survey of Pre-Christian Education, 1895 : 'The Semitic Races ' ; A. Biichler, The Economic Conditions of Judcva after the Destruction of the Second Temple, 1912 ; art. ' Education (Jewish)' by Morris Joseph in ERE v. [1912] 194, and Litera- ture there cited.
2. Greek. — Among the Greeks education was the affair of the State. Its purpose was to prepare the sons of free citizens for the duties awaiting them, first in the family and then in the State. Whilst among the Jews education was meant for all, without respect of rank or class, among the Greeks it was intended for the few — the wealthy and the well-born. Plutarch in his treatise on the education of children says : ' Some one may object that I in undertaking to give prescriptions in the training of children of free citizens apparently neglect the training of the poor townsmen, and only think of instructing the rich — to which the obvious answer is that I should desire the training I prescribe to be attainable alike by all ; but if any through want of private means cannot attain it, let them blame their fortune and not their adviser. Every eii'ort, however, must be made even by the poor to train their children in the best possible way, and if this is beyond them to do it according to their means' (de Lib. Educ. ii.). Down to the Roman period at least, this educational exclusive- ness was maintained, and only the sons of those who were full citizens were the subjects of educa- tion, although there were cases in which daughters rose to distinction in letters, and even examples of slaves, like the philosopher Epictetus, M'ho burst the restraints of their position and showed themselves capable of rising to eminence in learn-