During all this time Israel were the subjects of the Persian monarchs, and bound to them and their civilisation by the closest of ties. They owed them their liberty and revival as a separate community upon its own land. The Jewish State—if we may give that title to what is perhaps more truly described as a Congregation or Commune—was part of an empire which stretched from the Ægean to the Indus, and the provinces of which were held in close intercourse by the first system of roads and posts that ever brought different races together. Jews were scattered almost everywhere across this empire. A vast number still remained in Babylon, and there were many at Susa and Ecbatana, two of the royal capitals. Most of these were subject to the full influence of Aryan manners and religion; some were even members of the Persian Court and had access to the Royal Presence. In the Delta of Egypt there were Jewish settlements, and Jews were found also throughout Syria and along the coasts, at least, of Asia Minor. Here they touched another civilisation, destined to impress them in the future even more deeply than the Persian. It is the period of the struggle between Asia and Europe, between Persia and Greece: the period of Marathon and Thermopylæ, of Salamis and Platæa, of Xenophon and the Ten Thousand. Greek fleets occupied Cyprus and visited the Delta. Greek armies—in the pay of Persia—trod for the first time the soil of Syria.[526] In such a world, dominated for the first time by the Aryan, Jews returned from exile, rebuilt their Temple and resumed its ritual, revived Prophecy and codified the Law: in short, restored and organised Israel as the people of God, and developed their religion to those ultimate forms in which it has accomplished its supreme service to the world.