why was hyrcanus popular
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John Hyrcanus I, (born c. 175 BC—died 104 BC), high priest and ruler of the Jewish nation from 135/134 to 104 BC. Under his reign the Hasmonean kingdom of Judaea in ancient Palestine attained power and great prosperity, and the Pharisees, a scholarly sect with popular backing, and the Sadducees, an aristocratic sect that comprised the priesthood, became well-defined religious parties.
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John Hyrcanus I
QUICK FACTS
BORN
c. 175 BCE
DIED
104 BCE
TITLE / OFFICE
King, Judaea (130BC-104BC)
HOUSE / DYNASTY
Hasmonean dynasty
NOTABLE FAMILY MEMBERS
Son Aristobulus I
Hyrcanus was the youngest son of Simon Maccabeus and thus a member of the Hasmonean dynasty (so-called after an ancestor named Hasmoneus). In 137 BC he and his brother Judas commanded the force that heroically repelled the invasion of Judaea led by Cendebeus, the general of the Syrian king Antiochus VII Sidetes. In 135 Hyrcanus’ brother-in-law, Ptolemy, the governor of Jericho, assassinated Hyrcanus’ father and two elder brothers; Hyrcanus then succeeded to the high priesthood and the supreme authority in Judaea. The remainder of Hyrcanus’ reign was marked by his efforts to punish his enemies, ward off the Syrians, and enlarge Judaea’s boundaries. Although he struggled in vain to destroy Ptolemy, he successfully thwarted Syrian incursions by alliance with Rome and conquered the unfriendly neighbouring territories of Samaria and Idumaea (Edom). He forced Idumaea to convert to Judaism, the first example of conversion imposed by the Jews in their history. Upon his death Hyrcanus was succeeded by his eldest son, Aristobulus I. Hyrcanus’ reign was the last under which Judaea was a powerful, united state.
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It is normally supposed that the destruction of the temple of Mount Gerizim by John Hyrcanus I, c. 128 BCE, was an expression of Jewish hostility to the Samaritans -- perhaps even the cause of the Jewish-Samaritan "schism." Yet there is no evidence for any deterioration in Judaean-Samaritan relations until the 1st century CE. Indeed, there is some evidence of moderately good relations. How then is John's act to be understood? The key may be the Hellenization of the Gerizim cult. It is likely that the Antiochan persecution split the Samaritans into opposing factions -- as it did also the Judaeans; in both Shechem and Jerusalem Hellenizing factions gained control of the temples. In Shechem, though, the conservatives were never restored. Some of these, especially in southern Samaria, responded by shifting their loyalty to Jerusalem, and all harbored resentment towards the Hellenizing leadership. The temple John destroyed in 128 was the Hellenizer's temple, and the destruction conformed in part with the interests of conservative Samaritans. Thus, despite a smoldering resentment at John's failure to restore Shechem to the conservative Samaritans, John's act inaugurated not schism but over a century of Judaean-Samaritan accommodation. /// [Abstract in Hebrew].