dynasty ceased to imply treason to their native states. The cities stood always before the decision whether in any given case they had more to gain or to lose by abandoning the Seleucid and transferring their allegiance to his enemy or to some other king. It was the tragedy of Antiochus IV that through an education in Italy he came to realize fully the political grounds for the military superiority of Rome, and that through a sentimental attachment for Athens and the art, letters, and philosophy for which Athens stood, he renewed his conviction as to the absolute superiority of Greek culture.[115] He attempted to push more vigorously than ever the dynastic policy of Hellenization, by which alone a new nation could be bred in Asia, at a time when native hopes were revived; and he tried to draw the city-states of his realm into more complete dependence upon himself by the only means available to him--the right which he possessed as one of their gods to unhesitating obedience in all matters--at the very time when this policy came into collision with a religion to which deification of kings was an abomination. For in 200 B.C. Palestine had passed from the control of Egypt into the control of Antiochus the Great, whereupon his dynasty had to deal with the Jews. The trouble was, of course, that the Jews were monotheists. Many Jews in Jerusalem, as well as in the other cities of the realm, were not averse to Hellenism, and frequented the gymnasia, enrolled their sons in the ephebe corps, and gave them Greek names, but the devout shrank with horror from worshiping the emperor, and the peasants from everything foreign. Accordingly an open revolt occurred in Judæa, chiefly among the country people, when Antiochus IV chartered Jerusalem as a Hellenized city, substituted for the bizarre law of Moses an enlightened, up-to-date, Greek code, and set down his own image as the Olympian Zeus in the Holy of Holies.