The Greeks found in Egypt a national culture and especially a religious system. The pliant Hellenic genius could not remain insensible to that ancient and marvellous civilisation with its sphinxes and hieroglyphics, its pyramids and temples, its learning and thought, so strangely perplexing and interesting to the Greek mind. Not only the magnificence of Egyptian art, the majesty of her temples and palaces, but the wisdom of her social and political institutions impressed the conquerors. They made themselves acquainted with the institutions of the country; they studied its history and took an interest in its religion and mythology. Similarly, the conquered Egyptians, who had preferred the Macedonian ruler to their Persian oppressors, exhibited a natural desire to learn the languages and habits of their rulers, to make themselves acquainted with their knowledge and phases of thought, and art and science. The interest of the Greeks was strengthened by this, and the Egyptians were made to see their history in its proper light. To this endeavour we owe the history of Manetho. But, in spite of the policy of the Ptolemies, the impressionable nature of the Hellenic character and the interest of the Egyptians,--in spite of all that tended to a fusion of Hellenism and Orientalism, it never came to a proper amalgamation. The contradiction between the free-thought philosophy of Greece, which was fast outgrowing its polytheism and Olympian worship, and the deeply rooted sacerdotal system of the Pharaonian institutions, was too great and too flagrant. Thus there never was an Egypto-Hellenic phase of thought. But there was another civilisation of great antiquity, possessing peculiar features, not less interesting for the Greek mind than that of Egypt itself, with which Hellenism found itself face to face in the ancient land of the Pharaohs. It was the civilisation of Judaea, between which and Greek thought a greater fusion was effected. II.