another defeat from the Romans near Magnesia, in western Asia Minor, and in 188 was forced to cede to them all his dominions beyond the Taurus and pay a heavy war indemnity. Asia Minor with its land trade routes and direct access to Greek civilization was permanently lost.
The ignominious peace and heavy tribute left Syria in a feeble condition, but by 169 b.c. Antiochus IV was strong enough to defeat the Egyptian army, capture Ptolemy VI and occupy lower Egypt. Only Alexandria refused to submit and was subjected to a siege. This was soon raised, however, under pressure from Rome, to whom Antiochus was still paying instalments of the war indemnity. The Syrian conqueror evacuated the land and returned home.
While Rome could circumscribe Antiochus's military activity, it certainly could not check his missionary activity as a champion of Hellenism. In this he was following the traditional policy of the Seleucid house, which considered Hellenism the common denominator on which all their subjects should meet. But Antiochus went too far. He proclaimed his own divinity, which was acceptable to most of his Syrian subjects, but not to some of the Jews. Although the rich and the aristocrats of Jerusalem had responded favourably to Hellenization, adopting the Greek language and customs and even garb, the fundamentalists and nationalists were united in their determined opposition to everything Greek, and especially to mongrelization of their rigid monotheism and defilement of their Temple.
In 168 B.C. a revolt broke out in Judaea under the leadership of one Judas, later called Maccabeus. At first the uprising was directed more against the upper class, who exploited the masses, than against the central government. Judas with his brothers organized guerrilla bands which operated in the hills and avoided pitched battles with the royal forces. At length Jerusalem was captured, the Temple was cleansed and the daily sacrifice was restored. Though of a religious character at the outset, the movement developed
