So far as the literature shows, save for the confused Judaic-Platonism of Philo of Alexandria, there is practically no rational progress in Jewish thought after Koheleth till the time of contact with revived Greek thought in Saracen Spain. The mass of the people, in the usual way, are found gravitating to the fanatical and the superstitious levels of the current creed. The book of Ruth, written to resist the separatism of the post-Exilic theocracy, [386] never altered the Jewish practice, though allowed into the canon. The remarkable Levitical legislation providing for the periodical restoration of the land to the poor never came into operation, [387] any more than the very different provision giving land and cities to the children of Aaron and the Levites. None of the more rationalistic writings in the canon seems ever to have counted for much in the national life. To conceive of "Israel," in the fashion still prevalent, as being typified in the monotheistic prophets, whatever their date, is as complete a misconception as it would be to see in Mr. Ruskin the expression of the everyday ethic of commercial England. The anti-sacrificial and universalist teachings in the prophets and in the Psalms never affected, for the people at large, the sacrificial and localized worship at Jerusalem; though they may have been esoterically received by some of the priestly or learned class there, and though they may have promoted a continual exodus of the less fanatical types, who turned to other civilizations. Despite the resistance of the Sadducees and the teaching of Job and Ecclesiastes, the belief in a resurrection rapidly gained ground [388] in the two or three centuries before the rise of Jesuism, and furnished a basis for the new creed; as did the Messianic hope and the belief in a speedy ending of the world, with both of which Jewish fanaticism sustained itself under the long frustration of nationalistic faith before the Maccabean interlude and after the Roman conquest. It was in vain that the great teacher Hillel declared, "There is no Messiah for Israel"; the rest of the race persisted in cherishing the dream. [389] With the major hallucination thus in full possession, the subordinate species of superstition flourished as in Egypt and India; so that at the beginning of our era the Jews were among the most superstitious peoples in the world. [390] When their monotheism was fully established, and placed on an abstract footing by the destruction of the temple, it seems to have had no bettering influence on the practical ethics of the Gentiles, though it may have furthered the theistic tendency of the Stoic philosophy. Juvenal exhibits to us the Jew proselyte at Rome as refusing to show an unbeliever the way, or guide him to a spring. [391] Sectarian monotheism was thus in part on a rather lower ethical and intellectual [392] plane than the polytheism, to say nothing of the Epicureanism or the Stoicism, of the society of the Roman Empire.