justly, called the Samaritan schism. The kingdom of Israel was overturned by the Assyrians 721 B.C., after subsisting apart from Judah, under nineteen kings, for 254 years. The offer of the Samaritans to assist in rebuilding the temple was made about 519 B.C. And the temple was built on Mount Gerizim, about 322 B.C., and stood about two hundred years, when it was destroyed by John Hyrcanus. Mount Gerizim stands opposite to Mount Ebal, and between them is the narrow valley in which stands Naplous, or Neapolis, formerly Shechem. These mountains are about eight hundred feet high, and both are barren and rocky; but there is a small ravine in Mount Gerizim, opposite the west end of the town, which is fertile, and full of fountains and trees. On the top of the mountain is an extensive ruin, with walls nine feet thick, and traces of square towers at each corner and one in the middle. These, however, are not thought to be the ruins of the temple, but rather of a fortress in Justinian's time.

The holy place, where the modern Samaritans go up to worship, is on a small eminence on the east brow: it is only marked by two parallel rows of stones, and a small round pit lined with stones, where the flesh of the paschal lamb is roasted. Under the walls of the ruined fortress Dr. Robinson was shown some flat stones, which the guide told him were the twelve stones brought out of Jordan by the Israelites, (Josh. 4. 3,) and the Doctor observes in a note, that Benjamin of Tudela relates, that the altar of the Samaritans on Mount Gerizim was built of those twelve stones. The modern name of the mount is Jebel-el-Tur, but the Samaritans know it by the name of Gerizim.

The modern Samaritans deny any origin from foreigners and Gentiles. They claim to be the descendants of Jacob by his grandson Ephraim. Thus the Samaritan woman said to Our Lord, "Art thou greater than our father Jacob?" (John 4. 12.) They assert their priests to be of the house of Aaron, and call them Aaronites. These priests do not marry out of their own

race.

The Samaritans keep a catalogue of the succession of them, and say that the high priests are descended from Phinehas; while the Jews have no priests of that family. They go up to Mount Gerizim four times a year to worship; they go in solemn procession, reading the Law as they proceed. 1st, at the Passover; they sacrifice seven lambs at sunset, and remain on the mountain all night. 2nd. The feast of Pentecost, which they celebrate at a different time from the Jews. 3rd. The feast of Tabernacles, when they build booths of branches on the mountain. 4th. The great day of expiation in autumn, when for twenty-four hours they fast, not even excepting children, and remain singing and praying. They only admit as Scriptural the Pentateuch. They accuse Ezra of corrupting the text of the other Hebrew books, and of altering the original Hebrew letters, which they say they have preserved in their purity. They also accuse the Jews of violating the law in discontinuing the sacrifices, particularly of the paschal lamb, and of many other violations of the law. They utterly reject and abhor all the Jewish traditions. They are particular in their ablutions; and profess to believe in God, Moses, and Mount Gerizim. They boast of possessing the tomb of Joseph, which lies in the valley; and the tradition is agreed in by Jews, Christians, and Mohammedans. A little to the south of the tomb is Jacob's well, which is a deep, dark hole, covered with a stone, now dry and deserted, but once much resorted to by the women of Shechem, and is the same where Our Lord discoursed with the Samaritan woman. (John 4.) Here must have been the parcel of ground which Jacob bought from Hamor, the father of Shechem, which became the inhe

ritance of Joseph's children, and where Joseph was buried when his remains were brought out of Egypt. (Josh. 24. 32.) Here also were buried the twelve patriarchs, according to Acts 7. 15,16. But Josephus, probably out of dislike to the Samaritans, makes them to have been buried at Hebron. The Samaritans have been so much oppressed that they have dwindled away to a small and feeble race. There are not above one hundred and fifty at Shechem, or Nabulus; there are a few more about Gaza and Damascus, and probably Cairo. They are as difficult to be converted to Christianity as the Jews, with whom the ancient animosity is kept up with undiminished rancour.

The name of Samaritan, as a term of abhorrence, has been often applied by the Rabbinist Jews to the Caraites, or Karaites, a sect whose existence forms a very remarkable schism in the Jewish church, and who do agree with the Samaritans in rejecting all Rabbinic and Talmudic traditions, and admitting nothing but the pure Hebrew text, and also in celebrating the Passover at sunset. They however differ from the Samaritans in receiving the ordinary Jewish canon of the Hebrew Scriptures, and in various matters of discipline and ceremony. Besides rejecting the Talmuds, Mishnas, Gemaras, and every Talmudic work, and every Rabbinic decision or tradition, the Karaites differ from the other Jews, (who to be distinguished are called Rabbinists.) in reading the Scriptures at their devotions in the ver nacular language of the country in which they dwell, and in which they have learned to speak; while the Rabbinists read them only in Hebrew, though unknown to the congregation. 2nd. In many matters concerning mar riage, divorce, consanguinity, and purifications, in meats forbidden and allowed, and in keeping the festivals. 3rd. In celebrating the Passover after sunset only; but the Rabbinists when the sun began to decline. 4th. In admitting only the males, and they of full age, to eat the passover, while the Rabbinists admit all the family. 5th. In burning what remained of the passover on the 15th of the month; the Rabbinists on the 16th, or if that were the Sabbath, on the 17th. 6th. In offering the sheaf of first-fruits the day after the Sabbath next to the passover, the Rabbinists offering it the day after the Passover. 7th. In rejecting the Rabbinists' custom of carrying branches of trees, and a citron or lemon in their processions, at the feast of the Tabernacles. 8th. In rejecting phylacteries and tephillim, or the texts of Scripture which Rabbinist Jews inclose in little cases, and wear on their foreheads; these the Karaites call asses bridles." 9th. In using milk with meat. 10th. In writing Jehovah "instead of like the Rabbinists, as if they considered it to be Jove. 11th. In having the taled, or veil which they wear on their heads in the synagogue, cut differently. They are also said to have different rituals and books of prayer. The name of Karaite is said by some to be derived from the word & kara, to read; by others, from mikra, the Scripture. It is difficult to specify the time of their ori gin; some say they arose upon the occasion of the dissension between the schools of Hillel and Shammai, about 30 B.C., when those who were zealous for the tra ditions took part with the school of Hillel; and those who were anxious for pure Scripture with that of Shammai; others say they did not appear till after the completion of the Talmud in the sixth century. But the Karaites reject all idea of modern origin, and say sect is coeval with the prophets at least, and they are followers of Moses' law, without the admixture of human traditions. They are held in the utmost abhorrence by the Rabbinists, so that they will not intermarry with them, nor hold any communion with them; in some

places, even if a Karaite wishes to become a proselyte they will not receive him. In other places, if he wishes to join the Rabbinists, he is obliged to marry a slave or servant of them. The Karaites are to be met with in Constantinople, Tartary, Poland, Russia, and a few in Italy. Their morality is considered much higher than that of the Rabbinist Jews.

The other sects among the Jews which we find mentioned in Scripture did not arise to actual schisms, for however inwardly hating each other, they still maintained some communion. Such were the Sadducees, who denied the immortality of the soul, the resurrection, consequently, and the existence of spirits; and believed that rewards and punishments were allotted in the present life; that Providence never interfered in the course of events; that man possessed the amplest free-will, and was absolute master of his own actions. They rejected all the traditions, and only received as canonical Scripture the Pentateuch, though they considered the others deserving of some respect. The Sadducees were not numerous; but they numbered amongst them the richest of the Jews; and some of their body rose to the dignity of high-priest.

The Pharisees were rigid sticklers for every minutiæ of tradition; they affected excessive sanctity of manners and life; ascribed all things to Providence, still allowing man free-will; believed in angels and spirits, and the immortality of the soul; yet they held the doctrine of transmigration; which indeed is held by most Rabbinists; indeed Rabbi Menachen Ben Rekamet says that all the Rabbis receive that doctrine save three, viz., Rabbin Saadlass, Rabbin Haggaim, and Rabbin Bedrash. The Pharisees and Sadducees loathed each other; and were constantly breaking out into dissensions.

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There is a sect mentioned by Christian writers as coexisting with the time of Our Lord and the Apostles, who, however, are never named in the New Testament, though it is conjectured some allusion is made to them. This sect is called the Essenes. They seem to have separated themselves from the rest of the world, and to have lived in retired and desert places. It is related of them that their lives were particularly austere; their houses mean, their clothes very plain; their drink water; that their morals were very pure; that they kept the Sabbath with great strictness; offered no sacrifices, but sent gifts to the Temple. They are said to have been predestinarians, as far as fatality attending human actions; to have believed in angels and spirits, and in the immortality of the soul, but not the resurrection of the body; that before they admitted any one to eat with them, they made him swear to observe the rules of the society; that they were bound to conceal their sacred | books, and the knowledge of their contents; that they had all things in common, and that many of them abstained from marriage. Zimmerman says that they had no connexion with the established religion or policy of Judæa; though Josephus says they sent gifts to the Temple, and that from them originated the Therapeutæ, a sect of enthusiasts, who abode in cells, in desert places, and gave themselves up to contemplation, and studied the principles of Pythagoras. But great obscurity prevails with regard to these people, who are never expressly named in the New Testament, but have been supposed to be alluded to in Matthew 19. 12, and in Colossians 2. 18,23, where "voluntary humility," and "neglecting the body," are supposed to apply to the Essenes.

From the utter silence of Josephus concerning the Christians, who in his time were by no means an inconsiderable sect, it has been supposed that he meant them, under the name of Esseans or Essenes. It would not be

The HERODIANS were not a sect, but a political party, so called from their attachment to Herod the Great and his family, and were distinguished from the other Jews by their approbation of Herod's subjecting himself and his people to the Romans, and by their compliance with many idolatrous rites and customs; such as erecting temples for idols, raising statues, instituting games to the honour of the Roman emperor, and lending themselves to idolatrous practices for the sake of worldly views; and this is supposed to be the "leaven of Herod" against which our Lord warned his disciples. (Mark 8. 15.) The Herodians are not mentioned by Josephus; but he relates that Herod placed a golden eagle over the gate of the Temple at Jerusalem, out of compliment to the Romans; built a temple to Cæsar, and instituted Pagan games. They are understood to have been a sect of Sadducees; nevertheless the Pharisees united with them in the question intended to entangle Our Lord, “Whether it were lawful to pay tribute to Caesar.” (Matt.. 22. 16,17.

The Gaulonites, or Galileans, were also rather a political faction than a sect. They were raised by Judas the Gaulonite, or Galilean, (Acts 5. 37,) and made an insurrection against the Roman government to withstand the tax that Augustus Cæsar levied on Judea. Their religious principles were the same as those of the Pharisees, and they were opposed to the Herodians and Sadducees in their desire to resist the Romans. Judas, their head, was a native of Gamala, in Gaulona, beyond Jordan, otherwise called Galilee of the Gentiles. Though the insurrection was soon suppressed, the principles were secretly propagated; and because they were subversive of social order and of civil subordination, the Apostles Paul and Peter wrote against them. Rom. 13. 1 and following verses: "Let every soul be subject to the higher powers, for there is no power but of God . . . wherefore, ye must needs be subject, not only for wrath, but for conscience sake. For this cause pay ye tribute also," &c. (1 Peter 2. 13,) "Submit yourselves to every ordinance of man for the Lord's sake," &c.; and also 1Tim. 2.

With respect to the Assideans, whom we see mentioned in 1Maccabees 2. 42, they were not a sect, but a party of pious men among the Jews, who devoted themselves to religion and good works, and who were the same as the Hebrew OTO Chasidim. (See art. SAINT.)

Of the schisms that sprung up in the first century of Christianity the most remarkable is the Gnostics, so called from yvwois, gnosis, knowledge, or yvwOTIKOS, gnosticus, a learned person; because they vaunted a greater and deeper knowledge than others, pretending to see great mysteries; and saying that all other Christians

understood Scripture in a low literal way. They believed in two self-existent, eternal, and independent spirits, one of good, the other of evil, (which was in fact, deifying the devil, and may be understood of the "doctrines of devils," 1Tim. 4. 1;) that malevolent genii resided in nature, and occasioned diseases and calamities; that the soul was immortal, but that there was no resurrection nor reunion with the body; that the world was created by a being of an evil or imperfect nature. They regarded Moses with aversion, as being inspired and actuated by the evil spirit that achieved the creation. They considered Christ as an emanation from the Father, but inferior to him; they denied the humanity of Christ, because their doctrine taught that everything corporeal was evil; therefore, that Christ was only a visible phantom, not clothed with real flesh, and that he only seemed to suffer; that he came into the world only to destroy the influence of malignant spirits, by teaching mankind how to divide the divine mind from the impure body, and render the former more worthy of union with the principle of God. They pretended to draw their doctrines from apocryphal writings of Abraham, from tenets of Zoroaster (whom some have believed was the same as Abraham), and from certain parables and secret doctrines of Christ, which were never openly taught. (For a full account of the Gnostics, see Mosheim's Eccles. Hist., vol. i.) It was against these that St. John's Gospel was principally directed; also they are written against in St. Paul's Epistles to Timothy, and parts of the Epistles to the Colossians.

With regard to the Nicolaitans mentioned by name in Revelations 2, as abominable, nothing certain can now be known about them. We can only infer from the words of St. John, that they were filthy and licentious in practice, transgressing the apostolical law concerning fornication and meats offered to idols. (Acts 15. 29.) They have been said by writers of the second century to have been Gnostics; but this is not certain, as many learned men have conceived that such writers confounded the Nicolaitans of the Revelations with another sect founded by one Nicolaus in the second century. The other sects of the first century were branches of the Gnostics; except the Carpocratians, who arose in the time of St. John, and who taught that faith alone was necessary to salvation, and that a good life was not needed. They were addicted to the study of magic, and taught that Christ was no more than any other man. These were the principal schisms or divisions that arose in the Christian Church during the Apostolical times.

The great and principal schisms that have occurred in Christendom are, 1st, the Eastern Schism; 2d, the Great Western Schism. The Eastern Schism is the separation of the Eastern Churches, under the Patriarch of Constantinople, (which now constitute the Greek Catholic Church,) from the Latin or Roman Catholic Church. This schism commenced in the ninth century. Before this time there had been many dissensions between the sees of Constantinople and Rome, on account of the supremacy claimed by the latter. At length, in A.D. 862, the Patriarch Photius reproached the Latin Church with unscriptural doctrine in asserting the procession of the Holy Ghost from the Son as well as the Father: also with introducing innovations, such as celibacy of the clergy and fasting on Saturday, which he conceived to be a Judaizing respect for the Mosaic Sabbath. The churches, however, did not finally separate till A.D. 1054, when the Patriarch Michael Cerularius added to the accusations of Photius those of using unleavened bread in the Communion, and conniving at the profligate lives of the clergy, for which he was excommunicated by Pope Leo IX. Several attempts were made at different

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times, but in vain, to reconcile the two churches; and in 1281 Pope Martin having excommunicated the Emperor Michael, on political accounts, the total separation of the churches was solemnly confirmed by the Council of Constantinople, A. D. 1283. The Greek Church acknowledges tradition as well as Scripture; admits seven sacraments; administers the Communion in two heads; rejects purgatory; permits pictures of sacred persons, but not images; permits marriage (but only once) to the clergy; baptizes by immersion three times in water, and then anoints the baptized person; keeps strict fasts; and forbids instrumental music in devotion.

The Great Western Schism arose in 1378, on the occasion of the cardinals electing, as Pope, Urban VI.; then electing another Pope, Clement VII., asserting that the other election was a mere formality. Each Pope maintaining his pretensions, Clement was installed at Avignon, and Urban at Rome. Clement was supported by France, England, Scotland, and Sicily, and Urban by the rest of Europe. On the deaths of these rival Popes, Urban was succeeded by Boniface IX., and Clement by Benedict XIII. Boniface was succeeded by Gregory XII. The Council of Pisa deposed both him and his rival Benedict, and elected Alexander III., which, so far from extinguishing the schism, occasioned three rival popes. After some further continuance, the schism was extinguished early in the fifteenth century by the election of Martin V. by the Council of Constance; and his claim was acknowledged by the two anti-popes then existingBenedict XIII. and John XXIII.

In the Latin Church, the Reformation in England is called the English Schism, but some schoolmen distinguish it as a passive schism, because the Anglican Church did not go of her own motion out of the Roman Church, but was rejected and excommunicated.

SCHOOL. We have nothing indicative of any place of public instruction in Scripture earlier than the Book of Samuel. But it is reasonable to suppose, that as the world became peopled some measures were taken for the instruction of the young, in all those parts of learning that were then known. And particularly amongst those persons who had the knowledge of the true God, who would naturally be anxious, that the seeds of religious learning should be timely sown in their children's minds; and that they should be instructed in everything appertaining to Divine rites and worship; of which we have reason to believe that singing and sacred poetry formed a large part. The Jewish Doctors, indeed, have given us decided assertions on the subject of primitive teaching. They say that Adam instructed his posterity: and that Enoch succeeded him in the office. Enoch, we know, was a prophet, (Jude 14,) and in the later parts of the Old Testament we shall see that prophets were public instructors. The Arabians have traditions of Enoch under the name of Edris; that he wrote thirty volumes of Revelations, that he was the first who knew astronomy and arithmetic, and wrote with the pen. Eusebius says, he was the first who taught the knowledge of the stars, in which he was instructed by the angels of God. That on his translation to Heaven, he was succeeded by Noah, a preacher, (or teacher) of righteousness. (2Peter 2. 5.) The next great public instructor, according to the Rabbis, was Abraham; concerning whom Josephus relates, (b. i., c. 8,) that he taught the Egyptians astronomy and arithmetic. The ancient historians, Berosus and Hecatous, commend his learning; and Eupolimus writes, that he was superior to all men in wisdom, and taught astronomy to the Phenicians. The Targum also counte

Jacob, according to the Jewish Doctors, devoted himself to teaching, instead of living the life of a hunter, like Esau: for (Gen. 25, 27,) "he was a plain man living in tents," is expressed by the Targums, "he was a perfect man, a minister of the house of doctrine,” (i.e., a school of instruction.)

Throughout the Pentateuch we have but scanty traces of instruction: and these are inferential. We are told nothing of the education of even so remarkable a man as Moses: though Stephen says, (Acts 7. 22,) that he was learned in all the wisdom of the Egyptians. We have no Scriptural information as to what his acquirements were; except that we see from his writing and particularly his song, that he was a proficient in poetry. (Deut. 32.) Proceeding in search of more distinct vestiges of our subject, we shall find in the two Books of Kings, mention of the sons of the prophets, (i. e., disciples or scholars of the prophets, 2Kings 3. 5;) and allusions to their schools or colleges. (1Sam. 19. 29; 2Kings 6. 1.2.) These students lived under the instruction and superintendence of one or more prophets, to be instructed in the law, in religious rites and ceremonies, in the sacred music which was used in the public devotional service, as we see in 1Chronicles 25. 6-7. The sons and daughters of Hemen were instructed "with cymbals, psalteries, and harps for the service of the House of God;" and "the number of them that were instructed in the songs of the Lord were two hundred and four score and eight." Dancing was also a part of religious exercise. (Exod. 15. 20, and 2Sam. 6. 14.) It appears to have been used in processions on solemn occasions; and of course required a measured step, and the keeping of time by each person, lest all the others should be put out and the procession become confused; therefore it is likely that the students of the prophets were instructed in this art, also, as belonging to religion. And possibly it was in a procession of this nature that the company of prophets were advancing, whom Saul met "coming down from the high place, (i. e., a place of worship,) with a psaltery and a tabret, and a pipe and harp before them." (1Sam. 10. 5.) Reading and writing formed, of course, the rudiments of their education: and possibly they were instructed in astronomy, (such as the science then was,) as so many of the Jewish festivals had reference to the times and seasons, viz., the Blowing of Trumpets and the New Moon, the First Fruits in Harvest, &c., &c. We may also rationally suppose, that they studied poetry, which was then more a sacred, than a profane art. The prophets delivered their inspirations in poetry, which was indeed used by all nations of antiquity for handing down to posterity their traditions and sacred records, being the vehicle most easy for memory; therefore, amongst the Romans, the word vates, signified both poet and prophet, and St. Paul calls a heathen poet poperns. (1Titus 1. 12.) And in Hebrew, the word ' nabi, signifies not only a prophet, but one who spoke in an eminent and extraordinary manner, (i. e., a poet,) and also a musician.

With these studies, and living a retired and simple life, under the guidance of holy and frequently inspired men, the disciples of the prophets were prepared for exercising the mission of preachers of righteousness among the people: and also for becoming, in due time, subjects for the Divine inspiration, to proclaim the will and the intention of the Almighty. It was usually from amongst these students that God chose his prophets: whence arose the astonishment of the people at finding Saul, out of the common course of things, in

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they exclaimed, "Is Saul also among the prophets?" and they asked each other, who was his father? i. e., was any of the prophets, or which of them his instructor? for the disciples called their teacher, Father; see 2Kings 2. 12, where Elijah addresses Elisha, "My father, my father." Of course God inspired whom he would, and when he would; as in the case of Amos, who says he was an herdsman, and no prophet, nor prophet's son. (Amos 7. 14.) Still his making the remark indicates his surprise at the unusual occurrence. Of these sons of the prophets we are not to conceive they were mere children. From various allusions in Scripture they appear to have been young men, particularly in 2Kings 6. 12, where they set about felling trees in order to build themselves a house, when the one in which they had been living was now too small for the number of scholars. In 1 Kings 20. 35, we read that a certain man of the sons of the prophets said unto his neighbour in the word of the Lord, Smite me I pray thee.' And the man refused to smite him." This, however, does not seem to be one of those actually students, but one who had just completed his course of education, and received his first mission; which may be inferred because he is not called a prophet, like one quite established and generally recognised in that capacity, and because the man to whom he spoke "in the word of the Lord," did not recognise him as any known prophet, and refused to obey him. In 2Kings 4. 1, we read of a wife, or rather a widow, of one of the sons of the prophets, who had herself two sons. Now it is difficult to conceive that this could be said of one who was still a student, but that it was of one who had been a disciple of the prophets, but who died before he had received inspiration or had been established as a prophet; for had he been in the habit of prophesying, doubtless he would have been termed a prophet. Of the simplicity of life led by these students we may be assured, by seeing that they were satisfied with such a house as they themselves could build of timber, (2Kings 5;) and their dress must have been simple, if modelled, as most likely, by their master's, which was a rough garment, (Zech. 13. 4,) and a leathern-girdle, (2Kings 1. 8;) and Elisha, who is thought to have been head of one of these colleges, or schools of the prophets, refused the present offered by Naaman as useless: and chid his servant, Gehazi, for receiving changes of raiment, and silver. (2Kings 5.) In their diet they seem to have been simple and abstemious; in 2Kings 4, we read, that Elisha and the students at Gilgal sat down to eat a meal of wild herbs gathered from the fields: in consequence of which they were in danger of being much injured by the ignorance of the person who went to seek the herbs: and who finding a wild vine gathered its fruit and threw them into the pot: it was the coloquintida, which has leaves like a vine, and whose fruit is a kind of gourd, like a large apple, yellow and agreeable to the eye, but intolerably bitter to the taste, and of violent drastic qualities; so that when they tasted it, they thought it must be poison. But Elisha, putting in a quantity of meal, disguised the taste, and neutralized the medicinal qualities: for this incident is not recorded as a miracle, as what immediately follows is.

A man of Baal Shalisha brought them a present of twenty loaves of barley bread, which Elisha's servant observed was too little for a hundred persons; but being commanded by his master to serve them at table, the students ate, and were left some. And this is marked as miraculous by the concluding words of verse 44, that it was, "according to the word of the Lord." This miracle resembles that of Our Saviour feeding five

thousand with five loaves; but the miracle of Elisha is much inferior. The present of bread, brought by the man of Baal Shalisha, is called in the Hebrew biccurim, the same name as the first fruits given to the priests; and is therefore thought to have been a free-will offering of pious persons to the school, or college, to help to support it.

Celibacy was not enjoined on the prophets. Samuel, Ezekiel, Isaiah, and Jeremiah were married; but it does not appear that their wives lived in the schools. We know that Samuel's private dwelling-house was at Ramah, while the Naioth or college was in the suburbs. In our version, indeed, the text says that Huldah, the prophetess, lived at Jerusalem, in the college; and the word Mishneh, which is rendered college, is also taken by the Targums for a school; but if it were a school it must have been for the instruction of females, as it is not the same word which distinguishes Samuel's college, Naioth, a word universally allowed to have that meaning, and is manifestly derived from ' nabi, a prophet. But the word mishneh is also translated in the margin of our Bible, as the "second part;" and thus it is in the Vulgate, the Septuagint leaves it untranslated, Maoeva. It would seem to be derived from Shanah, "two."

Jerusalem, says Abarbinel, had three rows of walls; within the first lived artisans and common people; within the second the better sort; within the third was the "Mount of God." So that Huldah might be resident within the second inclosure of Jerusalem. At these colleges of the prophets, it appears to have been usual for the superintendent prophet on the festivals to have public prayers, to preach, to give instruction or advice. For when the Shunamite woman was desirous of going to Elisha, at Mount Carmel, on the death of her son, her husband said to her, "Wherefore wilt thou go to him to-day? it is neither new moon nor sabbath; and she said, It shall be well." (2Kings 4. 23.)

were

These schools, or colleges, were most useful resources to the well-disposed in the land of Israel after its separation from Judah, when idolatry was the established religion of the state, and the priests and Levites were all in the kingdom of Judah. These schools seem to have been so much respected, in Judah at least, as to possess some of the privileges of sanctuary; for David flying from Saul to Samuel for protection, (1Sam. 19. 18,) was conveyed by the prophet to the Naioth, as a safer place than his own dwelling-house in Ramah. There is a Rabbinical tradition that the disciples of these schools were exempted from any kind of conscription or levy-en-masse for any purpose; and the treatise Tota says, that when King Asa (1Kings 15,) wanted to pull down the building of Baasha at Ramah, he summoned all Judah by proclamation, and none exempt; wherefore on account of his forcing the attendance of the students, he was punished by heaven with a disease in his feet, which the Gamara of the Sanhedrim says was the gout. When the messengers that Saul sent after David (1Sam. 13. 20,) came to the Naioth, they entered the college at the hour of instruction, and saw the company of prophets (students) prophesying, (praising God in hymns,) and Samuel standing presiding over them. It appears from 2Kings 4. 8, that the disciples themselves sat while receiving their master's instructions. Hence these schools (say some,) were called Ishiboth, sessions, from a jesheb, to sit. The prophets of the Lord whom Jezebel cut off, (1 Kings 18,) and of whom Obadiah saved an hundred, and hid them in caves, were the prophets and their scholars; whom Jezebel wished to root out, that there might be none to keep alive the true religion. The

Their whole

attention was directed to the Scriptures and the traditions of their doctors; and they seldom studied any sciences or accomplishments, particularly despising all Gentile learning. In one of their most celebrated schools, St. Paul was educated, and he was a rare example of acquirements beyond the usual course of the study, which was "the perfect manner of the law of the fathers." (Acts 22. 3.) But he was, until his conversion, a specimen of the hot zeal and bigoted attachment to scholastic opinions which distinguish the Rabbins and their scholars. This school was kept at Jerusalem by Rabbi Gamaliel, " a Pharisee of the straitest sect," and so bigoted that the Jews say he added to the daily prayer at the synagogue an additional prayer against the progress of Christianity, called the prayer against heretics. He was so famous a teacher that the Rabbins say that when he died the glory of the Law departed, (the same is said of Rabbi Akkiba in the Mishna.) It was in a school attached to the Temple that Jesus was found by his parents (Luke 2. 46,) sitting in the midst of the doctors, both hearing them and asking them questions. The treatise Sanhedrim says there were schools in the Temple, that one of them was in the gate of the court of the Gentiles, and one in the gate of the court of Israel. A little before Our Lord's time there were in existence two celebrated schools, those of Hillel and of Shammai, which were strongly opposed to each other. Hillel was president, and Sham mai vice-president of the Sanhedrim. Hillel on all questions decided for the traditions and glosses of the Law; Shammai for the literal readings. After stormy contentions, the school of Hillel prevailed, in consequence, say the Rabbins, of a voice from heaven; and on the received decisions of Hillel the Talmud has been principally grounded. From the school of Hillel sprung the Pharisees; from that of Shammai the Sadducees. It was the scholars of Hillel who by their glosses and explanations permitted divorces contrary to the law of Moses; and the Pharisees, Hillel's disciples, tried by their insidious questions (Matt. 19. 3,) how to entrap Our Saviour into some decision that would prove him of the contemned school of Shammai. Some commentators have believed that Simeon, who in Luke 2. 25 took the infant Jesus in his arms and blessed him, was Simeon, son of Hillel, and father of Gamaliel, St. Paul's teacher; but the near kindred of two such bigoted Pharisees renders the supposition improbable; besides it is natural that St. Paul would have mentioned such an eminent person with more distinction than as a “certain Simeon." In these schools the teachers sat on high chairs; the persons next in dignity on benches below