The command of the Romans to leave Egypt alone was sullenly obeyed by Antiochus Epiphanês. But he had no choice in the matter. He had more than enough on his hands at home without risking a quarrel with Rome. The Jews were in full rebellion. The Hellenising party among them—“the ungodly” of the Books of Maccabees—had grown numerous and strong, and had united themselves with the civil rivals of the high-priests. Between the party of progress and the orthodox supporters of the Law there was soon open war, and in B.C. 175, Antiochus Epiphanês, tempted by the higher bribe, was induced to join in the fray, and throw the whole weight of his power on the side of innovation. Onias III. was deposed from the high-priesthood, and his brother Joshua, the leader of “the ungodly,” was appointed in his place, with leave to change the name of the Jews to that of Antiochians. Joshua forthwith took the Greek name of Jason, established a gymnasium at Jerusalem, sent offerings to the festival of Heraklês at Tyre, and discouraged the rite of circumcision. But Jason’s rule was short-lived. A Benjamite, Menelaus, succeeded in driving him out of the country and usurping the office of high-priest, while Onias was put to death. The second Syrian invasion of Egypt took place two years later. The story of the check received by Antiochus Epiphanês came to Judæa with all the exaggerations usual in the East; Antiochus was reported to be dead, and Jason accordingly marched upon Jerusalem, massacred his opponents, and blockaded Menelaus in the citadel. But Antiochus had been wounded only in his pride, and he turned back from the Nile burning with mortification and anxious to vent his anger upon the first who came in his way. The outrage committed by Jason was a welcome pretext. The defenceless population of Jerusalem was partly massacred, partly sold into slavery, and under the guidance of Menelaus he entered the Temple and carried away the sacred vessels, as well as its other treasure. Philip the Phrygian was appointed governor of the city, while Menelaus remained high-priest. Severer measures were to follow. In B.C. 168 there had been a rising in Jerusalem, which was thereupon captured on a Sabbath-day by the Syrian general, the greater part of it being sacked and burned, and a portion of the city wall thrown down. A garrison was established on Mount Zion, which at that time overlooked the Temple-hill, and a fierce persecution of the Jews commenced. Every effort was made to compel them to forsake their religion, to eat swine’s flesh, and to worship the gods of the Greeks. It was then that “the abomination of desolation” was seen in the Holy of Holies, the temples of Samaria and Jerusalem being re-dedicated to Zeus Xenios and Zeus Olympios, and that at Jerusalem befouled with the rites of the Syrian Ashtoreth.