The Talmud has much to say, and does say a great deal, about women. And although what it says tends rather to discountenance than to promote their development, it is not insensible to what they might become under refinement of culture, and occasionally enforces the duty of attending to their higher education. In proof of both positions we appeal to the following quotations:-- In the Mishna, from which the above quotation is taken, we are told that Ben Azai (the son of impudence) says, a man is bound to instruct his daughter in the law, although Rabbi Eliezer, who always assumes an oracular air, and boasts that the Halachah is always according to his decision (_Bava Metzia_, fol. 59, col. 2), insists, on the other hand, that he who instructs his daughter in the law must be considered as training her into habits of frivolity; and the saying above ascribes to the sex such a power of frivolity as connects itself evidently with the foregone conclusion that they are by nature incapable of being developed into any solidity of worth or character. The Gemara, Tosephoth, and Rashi as well all support Rabbi Eliezer in laying a veto on female education, for fear lest, with the acquisition of knowledge, women might become cunning, and do things on the sly which ought not to be done by them. Literally the saying is:--For from it (i.e., the acquisition of knowledge) she comes to understand cunning, and does things on the quiet. _Soteh_, fol. 21, col. 2, Rashi. Another good reason for neglecting female education those who take the Talmud as an authority find in these words: women are light-minded, i.e., of shallow natural endowment, on which any serious discipline would be thrown away. _Kiddushin_, fol. 80, col. 2. Another argument to the same effect is, that there is no distinct command in the law of Moses inculcating the duty; for in Deut. xi. 19 it is merely said, "And ye shall teach them to your children," a command which, as it passes refracted through the Rabbinic medium, becomes your sons, but not your daughters. Ibid., fol. 29, col. 2. As the immediately preceding command, so interpreted, cannot be carried out by any one not favored with male children, the well-known Talmudic dictum acquires force and point, "Blessed is the man whose children are sons, but luckless is he whose children are daughters." _Bava Bathra_, fol. 16, col. 2. A man prefers one measure obtained by his own earning to nine measures collected by the exertion of his neighbor. _Bava Metzia_, fol. 38, col. 1. Nine have entered alive into paradise, and these are they:--Enoch, the son of Jared; Elijah; the Messiah; Eliezer, the servant of Abraham; Hiram, king of Tyre; Ebed Melech, the Ethiopian; Jabez, the son of Rabbi Yehuda the prince; Bathia, the daughter of Pharaoh; and Sarah, the daughter of Asher. Some say also Rabbi Yoshua, the son of Levi. _Derech Eretz Zuta_, chap. 1.