For a considerable time after Ezra, the nation was, in regard to its religion, homogeneous in this sense, that there was not, unless in individuals here and there, any question of another religion than Judaism. While the Jews were under Persian rule, the Persian religion may have influenced the Jewish religion in some respects; but there was never any question of a secession from Judaism to the religion of Persia. Within the range of Judaism the worship of the God of Israel was the only worship; and while some might be zealous and others lukewarm, some might be more concerned with the pomp and circumstance of the Temple, and others with the more homely piety of the Synagogue, yet all alike owned the religion of Torah as their religion, and felt themselves united as brethren in spite of fraternal discords. But when, after the fall of the Persian Empire (332 B.C.), the influence of Greek ideas and practices began to be felt, a serious danger arose which threatened the very existence of Judaism. Whether it was the Syrian or the Egyptian king who for the time held possession of Judea, the result was the same in giving a strong impetus to the adoption of Greek civilisation. Greeks settled in the chief towns in large numbers, either as officials of the government or for trade. Greek art and learning had their representatives. Greek builders erected temples and theaters to be the visible symbols of a foreign religion, and of practices alien to Jewish ideas of morality. The Greek met the Jew at every turn; and the Jew would not have been human if he had been wholly unaffected by that close association. The brilliance of Greek culture made it attractive both on its good and on its bad side, its exquisite sense of beauty and its shameless gaiety of vice. Its natural fascination was increased by the fact that it was actively promoted by the influence of the court. The road to royal favour and civil advancement lay through the adoption of Greek manners and customs, and even dress. A Greek sovereign might think it prudent to tolerate the peculiarities of his Jewish subjects; but he had no sympathy with them, and could not understand them. He would welcome every indication of a desire to replace Jewish ideas and practices by Greek ones, and would use his influence accordingly.