[Footnote 2: Matthew xxvii. 46; Mark iii. 17, v. 41, vii. 34, xiv. 36, xv. 34. The expression [Greek: e patrios phone] in the writers of the time, always designates the Semitic dialect, which was spoken in Palestine (II. Macc. vii. 21, 27, xii. 37; _Acts_ xxi. 37, 40, xxii. 2, xxvi. 14; Josephus, _Ant._, XVIII. vi. 10, xx. sub fin.; _B.J._, prooem I; V. vi. 3, V. ix. 2, VI. ii. 1: _Against Appian_, I. 9; _De Macc._, 12, 16). We shall show, later, that some of the documents which served as the basis for the synoptic Gospels were written in this Semitic dialect. It was the same with many of the Apocrypha (IV. Book of Macc. xvi. ad calcem, &c.). In fine, the sects issuing directly from the first Galilean movement (Nazarenes, _Ebionim_, &c.), which continued a long time in Batanea and Hauran, spoke a Semitic dialect (Eusebius, _De Situ et Nomin. Loc. Hebr._, at the word [Greek: Choba]; Epiph., _Adv. Haer._, xxix. 7, 9, xxx. 3; St. Jerome, _In Matt._, xii. 13; _Dial. adv. Pelag._, iii. 2).] [Footnote 3: Mishnah, _Sanhedrim_, xi. 1; Talmud of Babylon, _Baba Kama_, 82 _b_ and 83 _a_; _Sota_, 49 _a_ and _b_; _Menachoth_, 64 _b_; comp. II. Macc. iv. 10, and following.] [Footnote 4: Jos., _Ant._ XX. xi. 2.] [Footnote 5: Talmud of Jerusalem, _Peah_, i. 1.] [Footnote 6: Jos., _Ant._, _loc. cit._; Orig., _Contra Celsum_, ii. 34.] [Footnote 7: Talmud of Jerusalem, _Peah_, i. 1; Talmud of Babylon, _Menachoth_, 99 _b_.] Neither directly nor indirectly, then, did any element of Greek culture reach Jesus. He knew nothing beyond Judaism; his mind preserved that free innocence which an extended and varied culture always weakens. In the very bosom of Judaism he remained a stranger to many efforts often parallel to his own. On the one hand, the asceticism of the Essenes or the Therapeutae;[1] on the other, the fine efforts of religious philosophy put forth by the Jewish school of Alexandria, and of which Philo, his contemporary, was the ingenious interpreter, were unknown to him. The frequent resemblances which we find between him and Philo, those excellent maxims about the love of God, charity, rest in God,[2] which are like an echo between the Gospel and the writings of the illustrious Alexandrian thinker, proceed from the common tendencies which the wants of the time inspired in all elevated minds. [Footnote 1: The _Therapeutae_ of Philo are a branch of the Essenes. Their name appears to be but a Greek translation of that of the _Essenes_ ([Greek: Essaioi], _asaya_, "doctors"). Cf. Philo, _De Vita Contempl._, init.] [Footnote 2: See especially the treatises _Quis Rerum Divinarum Haeres Sit_ and _De Philanthropia_ of Philo.]