Without speaking of the Jewish school of Egypt, in which the attempts to amalgamate Hellenism and Judaism had been in operation nearly two hundred years, a Jew--Nicholas of Damascus--had become, even at this time, one of the most distinguished men, one of the best informed, and one of the most respected of his age.

Josephus was destined soon to furnish another example of a Jew completely Grecianized.

But Nicholas was only a Jew in blood.

Josephus declares that he himself was an exception among his contemporaries;[4] and the whole schismatic school of Egypt was detached to such a degree from Jerusalem that we do not find the least allusion to it either in the Talmud or in Jewish tradition.

Certain it is that Greek was very little studied at Jerusalem, that Greek studies were considered as dangerous, and even servile, that they were regarded, at the best, as a mere womanly accomplishment.[5] The study of the Law was the only one accounted liberal and worthy of a thoughtful man.[6] Questioned as to the time when it would be proper to teach children "Greek wisdom," a learned rabbi had answered, "At the time when it is neither day nor night; since it is written of the Law, Thou shalt study it day and night."[7] [Footnote 1: Mishnah, _Shekalim_, iii.