After the evacuation of Egypt, Antiochus followed out the policy which Jason had suggested to him at the first.
Muller, it had its origin in the worship of Zeus Laphystius; the fleece is the pledge of reconciliation; Jason is a propitiating god of health, Medea a goddess akin to Hera; Aeetes is connected with the Colchian sun-worship. Forchhammer saw in it an old nature symbolism; Jason, the god of healing and fruitfulness, brought the fleece - the fertilizing rain-cloud - to the western land that was parched by the heat of the sun.
This task had been imposed on Jason by his uncle Pelias, who had usurped the throne of Iolcus in Thessaly, which rightfully belonged to Jason's father Aeson.
Three such officers, Lycophron, Jason and Alexander, all of Pherae, endeavoured vainly to administer the collective affairs of the federation, the last by means of a revived republican council.
Menelaus held the citadel and Jason was unable to establish himself in the city.
Successful so far by means of the mixture which Medea, daughter of Aeetes, had given him as proof against fire and sword, Jason was next allowed to approach the dragon which watched the fleece; Medea soothed the monster with another mixture, and Jason became master of the fleece.
Epiphanes (175-164 B.C.) succeeded to the throne, Jason - whose name betrays a leaning towards Antio- Hellenism - the brother of Onias, offered the king chus IV.
His Jewish friends, first Jason and then Menelaus, had been enlightened enough to throw off their prejudices, and, so far as he could know, they represented the majority of the Jews.
To avenge herself, Medea presented the new bride with a robe and head-dress, by whose magic properties the wearer was burnt to death, and slew her children by Jason with her own hand.
Some regard the legend as a chthonian myth, Aea (Colchis) being the under-world in the Aeolic religious system from which Jason liberates himself and his betrothed; others, in view of certain resemblances between the story of Jason and that of Cadmus (the ploughing of the field, the sowing of the dragon's teeth, the fight with the Sparti, who are finally set fighting with one another by a stone hurled into their midst), associate both with Demeter the corn-goddess, and refer certain episodes to practices in use at country festivals, e.g.