Among the Jews, on the other hand, speculation seems hardly to have existed. Religion was satisfied to make good her claim to the region of morals. God was One, and He was Righteous, but the mystery which enveloped His nature the Old Testament does not attempt to fathom. 'Clouds and darkness are round about Him,' yet out of the thick darkness comes the clear unfaltering truth that 'Righteousness and judgment are the habitation of His seat.' Jewish religion and Greek speculation had little contact, and less kinship, till the best days of both were passed. But in the days of the dispersion we get the beginning of the mingling of those streams which were only united under the higher unity of Christianity. 'With the Jews of the East,' it has been said, 'rested the future of Judaism: with them of the West, in a sense, that of the world. The one represented old Israel, groping back into the darkness of the past; the other young Israel, stretching forth its hands to where the dawn of a new day was about to break[98].' The Septuagint translation threw open to the Greek world the sacred books of Israel. The Apocrypha, with all its glorification of Judaism, was both an apology and an eirenicon[99]. It seemed as if in Wisdom personified might be found a middle term between the religion of Israel and the philosophy of Greece, and the life of righteousness might be identified with the life of true wisdom. The Jews of Alexandria were thus willing to find a strain of truth in Greek philosophy, and Alexandrian Greeks were found ready 'to spiritualize their sensuous divinities[100].' But the result was a compromise, in which the distinctive elements of each were not harmonized but lost. There was no fusion as yet of Jewish and Greek thought, only each was learning to understand the other, and unconsciously preparing for the higher synthesis of Christianity.