Of the Phœnician education we know only that it laid great stress upon what is useful in the arts and trades. The Carthaginian colony taught their youth reading, writing, arithmetic, and religious duties, besides a special trade and the use of arms. Their moral instruction was of a questionable character, useful in their commerce perhaps, but admitting of deceit and violence. “Punic faith” became a by-word in surrounding nations for treachery. In Phœnicia we find a marked departure from the family training that formed so large a part of the instruction in other Oriental nations. Indifference toward family and one’s native land, and a passionate love for adventure and commercial gain were fostered necessarily in its system of education, because the State depended upon these qualities for its prosperity. In Judea the education wore an oriental stamp. Religious history perhaps was the foremost of the branches of study. The arts of reading and writing were required in order that the youth might learn to read the written law which had been especially delivered to his nation from the most high to Moses on Mount Sinai. The law was impressed upon the memory of the child. Song and music were taught but gymnastics was neglected. The girls learned household employments—spinning, weaving, sewing, painting, cooking, dancing, and cymbal-playing. They were educated by their mothers in piety, cleanliness, and morality. A school of prophets seems to have been established by Samuel when music and religious poetry were cultivated. After the Babylonian exile rabbinical lore was prominent in the higher education. The Mediterranean Sea is the center of all progressive civilization in modern history. Upon its shores the Orient and Occident have met and mingled. Phœnicia, Judea, Greece, Rome, Carthage,—these have played their parts in its history. The European states trace the first impulses of their culture to Asia. But Europe borrowed nothing without assimilating it to a new principle radically different from the Oriental principle. It is the principle of individuality—of personal development, of personal achievement, of personal freedom,—that we meet upon the shores of Europe, and education assumes at once a new interest to us when we come to Greece and Rome. A wide chasm separates the European education from the Asiatic. The East celebrates the infinite as something not only without bounds and limits, but as something devoid of all distinction, and hence devoid of conscious personality; God is in his essence not revealable to man, is their doctrine. Europe, on the other hand, celebrates the distinctions within the personality. In Western Asia, and particularly in Egypt, there was an approach toward the recognition of personality in God, and in the Hebrew religion there was the complete attainment of this idea. The Hebrew idea finds its beginnings in Asia, but its development looks to Europe, whose peoples find in the religion derived from Judea their ideal.