But far more influential than either Zoroastrian teachings or Greek philosophy must have been the thought and conviction of ancient Egypt. After the founding of Alexandria, toward the end of the fourth century B.C., a vast number of Jews were settled in that capital; and though the positive evidence here is very meager, still we have a right to something more than a conjecture that in that city Judaism was deeply influenced by the ancient Egyptian doctrine of immortality.[423] Under these various influences this doctrine rooted itself firmly among the Jews, and by the time of the appearance of Christ had become a distinctive tenet of a large and influential party among them.[424] After the conception of a just God and the ideal of the suffering Servant of Yahweh, this doctrine of immortality, with its correlate teaching of future rewards and punishments, was perhaps the most important product, in its moral consequences, of the life and ethical experiences of ancient Israel. It exercised little or no influence, at least no decisive influence, upon the moral evolution in Judaism, but, adopted by Christianity, it was given new force and currency, and for eighteen hundred years and more has been one of the great bulwarks and sanctions of morality in the Western world. [Sidenote: The expansion of the moral sympathies in the Hellenistic Age] We have spoken of the rigid legalism and the narrow nationalistic spirit of orthodox postexilic Judaism. But it must not be thought that in these last days the spirit of prophetism was dead. Hidden beneath this hard rind of legalism there pulsed a true moral life. This life found expression in a movement toward ethical universalism. To understand this movement we must recall the great political revolution of this epoch.