ABSTRACT
. The Maccabean period of Jewish history is in reality the period of the intense struggle for supremacy of two spiritual forces, — Hellenism and Judaism. About this issue centred leaders, parties, battles, and all changes in government, society, and religion. It is significant, therefore, that the First Book of Maccabees, our best source of knowledge regarding these troublous times, begins its narrative with the sketch of the career of Alexander the Great, passing thence to Antiochus Epiphanes, the other great champion of Hellenism and the sworn foe of Judaism. These two names, as far as Judea was concerned, represent that long process of development which reached its culmination in the days of Judas Maccabeus. Every school-boy is familiar with the picture of Alexander weeping for more worlds to conquer. His genius as a soldier has rightly won admiration; but the greatness of the man is more clearly seen in the exalted ambition which he set before himself of carrying Greek culture into all lands he could subdue. He sought that fusion of nationalities which should be expressed not only in unity of government, but also in unity of language, customs, and civilization. He followed up his conquests by colonization, and when he died, his successors carried out his purpose until all about the eastern Mediterranean Hellenistic influences were dominant. Schürer reminds us of the difference between Hellenic and Hellenistic culture, — the latter being more complex and comprehensive in that it took to itself the “available elements of all foreign cultures;” but it never lost the prevailing impress of the Greek mind. Its very comprehensiveness helped on its advance. It had much to offer, especially to those who were, for any reason, aside from the great ourrents of the world’s life; but it also made imperious claims, being satisfied with nothing less than the adaptation of religion itself to its own modes of thought.
