X.
A SOURCE OF GENERAL INFORMATION AND CULTURE.
Among the many interesting letters which St. Jerome has left us there is one to Laeta, a noble lady of Rome, regarding the education of her little daughter, Paula. An aunt of the child was at the time in Bethlehem, where, amid the very scenes where our Lord was born, she studied the Holy Scriptures in the Hebrew and Greek tongues, as was then the habit of educated Christian ladies. St. Jerome would have the child Paula trained in all the arts and sciences that could refine her mind and lead it to its highest exercise in that singularly gifted nature. To this end he bids Laeta cultivate in the child an early knowledge of the Sacred Scriptures. With a touching simplicity the aged Saint enters into minute details of the daily training,—how the childish hands are to form the ivory letters, which serve her as playthings, into the names of the prophets and saints of the Old Testament; how later she is to commit to memory, each day, choice sayings, flowers of wisdom culled from the sacred writers, and how, finally, he [Transcriber's note: she?] is to come to the Holy Land and learn from her aunt the lofty erudition and understanding of the Bible, a book which contains and unfolds to him who knows how to read it rightly all the wisdom of ages, practical and in principle, surpassing the classic beauty of those renowned Roman writers of whose works St. Jerome himself had been once so passionately fond that they haunted him in his dreams.
It must not be supposed, however, that the judgment of so erudite a man as St. Jerome in placing the study of the Sacred Scriptures above all other branches of a higher education was based upon a purely spiritual view. He realized what escapes the superficial reader of the inspired writings: that they are not only a library of religious thought, but, in every truest sense of the word, a compendium of general knowledge. The sacred volumes are a code and digest of law, of political, social, and domestic economy; a book of history the most comprehensive and best authenticated of all written records back to the remotest ages; a summary of practical lessons and maxims for every sphere of life; a treasury of beautiful thoughts and reflections, which instruct at once and elevate, and thus serve as a most effective means of education. That this is no exaggeration is attested by men like the pagans of old, who, becoming acquainted with the sacred books, valued them, though they saw in them nothing of that special divine revelation which the Jew and Christian recognize. We read in history how, nearly three hundred years before our Lord, Ptolemy Philadelphia, the most cultured of all the Egyptian kings, and founder of the famous Alexandrian University, which for centuries outshone every other institution of learning by the renown of its teachers, sent a magnificent embassy to the High-priest Eleazar at Jerusalem to ask him for a copy of the Sacred Law of the Jews. So greatly did he esteem its possession that he offered for the right of translating the Pentateuch alone six hundred talents of gold ($576,000), and liberty to all the Jewish captives in his dominion, to the number of about 150,000 (some historians give the number at 100,000, others at 200,000).
There exists a spurious account, ascribed to Aristeas, one of Ptolemy's ministers, who is said to have accompanied the royal embassy to Jerusalem for the purpose of urging the king's request. According to this story, which is in form of a letter written by Aristeas to his brother Philocrates, six rabbis, equally well versed in the Hebrew and Greek languages, were selected by the high-priest from each of the twelve tribes. The seventy-two rabbis were invited to the palace of the king, who, whilst entertaining them for some time, publicly asked them questions relating to civil government and moral philosophy, so that by this means he might test their knowledge and judgment. Many of these questions, curious and quaint, have been preserved, and are intended to show the wisdom of Ptolemy and his desire to raise his government to a high level of moral and political perfection. Among the guests who were present at the king's table we find Demetrius Phalereus, the famous librarian, Euclid, the mathematician, Theocritus, the Greek poet philosopher, and Manetho, the Egyptian historian, together with other equally learned and illustrious scholars and literary artists.
Later on the seventy-two translators, according to the same tradition, which has come to us through some of the old ecclesiastical writers, were brought to the island of Pharos, where they went to work in separate cells, undisturbed and living according to a uniform rule, until the entire work of translation had been accomplished. Then the results were compared, and it was found that the translations of all agreed in a wonderful manner, and the Jews accepted it as a work done under the special protection of Jehovah.
Whatever we may hold as to the accuracy of the above account and its pretended origin, it is certain that the story was current before the time of Christ, it being credited by Philo, who repeats it in his Life of Moses, and by Josephus, as well as by St. Justin Martyr and others of the early Christian Fathers. All agree that the Septuagint translation was made about the time of Ptolemy, and that the Jews of Alexandria and Palestine held it in equal veneration as a faithful copy of the Mosaic books, whilst the pagans regarded it in the light of a wonderfully complete code of laws—civil, domestic, and moral.
Reference has already been made to the Sacred Scriptures as constituting the oldest and best-authenticated record of ancient history. From it we draw the main store of our information regarding the beginnings of human society in the Eastern countries of Mesopotamia, early Chaldea, Assyria, Persia, Arabia, and Egypt, all of which are grouped around the common centre, Palestine, where the principal scenes of the Old and New Testament narrative are laid.
But it is not only in the departments of history and geography that the Bible represents the most extensive and reliable source of information hitherto open to the student of mental culture. The sacred books, although never intended to serve a purely scientific purpose, have within recent years become recognized indicators which throw light upon doubtful paths in the investigation of certain scientific facts. Sir William Dawson, one of the leading investigators of our day, has lately published his Lowell lectures, in which he shows how science at last confirms and illustrates the teaching of Holy Writ regarding geology and the creation of man.[[1]] Similar conclusions are being daily reached in different fields of scientific research, and the words of Jean Paul regarding the first page of the Mosaic record, as containing more real knowledge than all the folios of men of science and philosophy, are proving themselves true in other respects also. We may be allowed to cite here from Geikie's "Hours With the Bible" the testimony of the late Dr. McCaul, who gives us a legitimate view of the latest results of science as compared with the Mosaic record of the Bible.