Seleucus IV. was succeeded by his brother Antiochus IV., Epiphanes (175-164). Whatever psychological explanation may be offered of his bearing - whether his conduct was that of a madman, or of a despot intoxicated to absolute forgetfulness of every consideration beyond his own caprice by the fancied possession of power uncontrolled and unlimited - cruelty and recklessness of tyranny were as prominently his characterisitics as revengefulness and unbounded devotion to superstition. Under such a reign the precedent which Simon, the Captain of the Temple, had set, was successfully followed up by no less a person than the brother of the High-Priest himself. The promise of a yearly increase of 360 talents in the taxes of the country, besides a payment of 80 talents from another revenue (2 Macc. iv. 8, 9), purchased the deposition of Onias III. - the first event of that kind recorded in Jewish history - and the substitution of his brother Joshua, Jesus, or Jason (as he loved to Grecianise his name), in the Pontificate. [6336] But this was not all. The necessities, if not the inclinations, of the new High-Priest, and his relations to the Syrian king, prescribed a Grecian policy at home. It seems almost incredible, and yet it is quite in accordance with the circumstances, that Jason should have actually paid to Antiochus a sum of 150 talents for permission to erect a Gymnasium in Jerusalem, that he entered citizens of Antioch on the registers of Jerusalem, and that on one occasion he went so far as to send a deputation to attend the games at Tyre, with money for purchasing offerings to Heracles! And in Jerusalem, and throughout the land, there was a strong and increasing party to support Jason in his plans, and to follow his lead (2 Macc. iv. 9, 19). Thus far had Grecianism already swept over the country, as not only to threaten the introduction of views, manners, and institutions wholly incompatible with the religion of the Old Testament, but even the abolition of the bodily mark which distinguished its professors (1 Macc. i. 15; Jos. Ant. xii.5. 1).
But the favor which Antiochus showed Jason was not of long duration. One even more unscrupulous than he, Menelaus (or, according to his Jewish name, Onias), the brother of that Simon who had first excited the Syrian cupidity about the Temple treasure, outbade Jason with Antichus by a promise of 300 talents in addition tho the tribute which Jason had paid. Accordingly, Menelaus was appointed High-Priest. In the expressive language of the time: he came, bringing nothing worthy of the High-Priesthood, but having the fury of a cruel tyrant and the rage of a savage beast' (2 Macc. iv. 25). In the conflict for the Pontificate, which now ensued, Menelaus conquered by the help of the Syrians. A terrible period of internal misrule and external troubles followed. Menelaus and his associates cast off every restraint, and even plundered the Temple of some of its precious vessels. Antiochus, who had regarded the resistance to his nominee as rebellion against himself, took fearful vengeance by slaughter of the inhabitants of Jerusalem and pillage of the Temple. But this was not all. When checked in his advance against Egypt, by the peremptory mandate of Rome, Antiochus made up for his disappointment by an expedition against Judæa, of which the avowed object was to crush the people and to sweep away Judaism. The horrors which now ensued are equally recorded in the Books of the Maccabees, by Josephus, and in Jewish tradition. [6337] All sacrifices, the service of the Temple, and the observance of the Sabbath and of feast-days were prohibited; the Temple at Jerusalem was dedicated to Jupiter Olympius; the Holy Scriptures were searched for and destroyed; the Jews forced to take part in heathen rites; a small heathen altar was reared on the great altar of burnt-offering - in short, every insult was heaped on the religion of the Jews, and its every trace was to be swept away. The date of the final profanation of the Temple was the 25th Chislev (corresponding to our December) - the same on which, after its purification by Judas Maccabee, [6338] its services were restored, the same on which the Christian Church celebrates the dedication of a better Temple, that of the Holy Ghost in the Incarnation of Jesus Christ.