It must not be supposed that supremacy in the Talmud was secured at the cost of secular knowledge, or what was then regarded as such. Their familiarity with other branches of study was not inferior to that of the Jews in better-known lands. Not a few of the prominent men united piety with philosophy, and thorough knowledge of the Talmud with mastery of one or more of the sciences of the time. Data on this phase of the subject might have been much more abundant, had not the storm of persecution suddenly swept over the communities, destroying them and their records. What we still possess indicates what may have been lost. The Ukraine was famous for its scholars. Among them was Jehiel Michael of Nemirov, reputed to have been "versed in all the sciences of the world."[26] Several of them were poets and grammarians. Poems of a liturgical character are still extant in which they bemoan their plight or assert their faith hopefully. Such were the poems of Ephraim of Khelm, Joseph of Kobrin, Solomon of Zamoscz, and Shabbatai Kohen. The last, eminent as a Talmudist, the author of commentaries on the _Shulhan 'Aruk_ approved by the leading rabbis of his generation, is also known as a very trustworthy historian. His _Megillah 'Afah_, written in classic Hebrew, is a valuable source of information on the critical period in which he lived. He won the esteem of the Polish nobility by his secular attainments. To judge from his correspondence, he must have been on intimate terms with Vidrich of Leipsic.[27] Of the grammarians, Jacob Zaslaver wrote on the Massorah, and Shabbatai Sofer was the author of annotations and treatises.[28] Our taste in poetry and grammar is no longer the same, but the polemic and apologetic writings of those days, called forth by the discussions between Rabbanites and Karaites and by the constant attacks of Christianity, are still of uncommon interest. Specimens of the former kind are the polemics of Moses of Shavli, which caused consternation in the camp of the Karaites. Of the apologetic writings should be mentioned the reply, in Polish, of Jacob Nahman of Belzyc to Martin Chekhovic (Lublin, 1581), and the _Hizzuk Emunah_ of the Karaite Isaac ben Abraham of Troki. In the latter the weakness of Christianity and the strength of Judaism are pointed out with trenchancy never before reached. The work stirred up heated discussions among the various Christian sects, with the tenets of which the author was intimately acquainted. It was translated into Latin (1681, 1705), Yiddish (1717), English (1851), and German (1865, 1873). Voltaire says that all the arguments used by free-thinkers against Christianity were drawn from it.[29]