a common speech, learning would have flourished more had it received royal encouragement. Hellenistic Syria pro- duced a couple of historian geographers, a few astronomers, a limited number of poets none of whom was of first rank, and a remarkable number of philosophers mainly of the Stoic school. Almost all belonged to the second or early first century before Christ. Stoicism from the outset estab- lished close connection with the Semitic conception of life and remained throughout its career congenial to the Semitized Greeks as well as to the Hellenized Semites. In its stress on brotherhood and a world state, virtue and ethical living, and in considering all that had to do with the body — strength and weakness, health and sickness, wealth and poverty — as a matter of indifference, this philosophy was in a sense a precursor of Christianity.
The political institutions of the Seleucid realm were a strange mixture of Greco-Macedonian and Syro-Persian elements, among which the latter predominated. At the head of the state stood the king with absolute power. In fact he was the state. All authority stemmed from him. He appointed and dismissed officials at his pleasure. His rule was personal and dynastic based on the right of con- quest and succession. He was surrounded by a divine halo, a heritage from Alexander and the oriental monarchs. The divine descent of the founder of the house was proclaimed early in his career by an oracle and was generally accepted. The native Semitic population maintained an attitude which may best be described as passive acquiescence.
The régime of the palace, with its display of crimson and gold and the conspicuousness of its chamberlains and eunuchs, was more oriental than occidental. On state occasions the monarch wore on his head a diadem, symbol of his royalty. The signet ring also served as emblem of royalty. The monarch's dress remained the old national garb of Macedonia but glorified and made of purple cloth, with all its priestly and regal associations. Splendid banquets
