If the faithful worshippers of Ormazd saw them with dismay, they were too timid to resist, and tacitly acquiesced in the religious revolution.
In one remote province the change gave a fresh impulse to a religious struggle which was there going on, adding strength to the side of intolerance.

The Jews had now been engaged for fifteen or sixteen years in the restoration of their temple, according to the permission granted them by Cyrus.

Their enterprise was distasteful to the neighboring Samaritans, who strained every nerve to prevent its being brought to a successful issue, and as each new king mounted the Persian throne, made a fresh effort to have the work stopped by authority.

Their representations had had no effect upon Cambyses; but when they were repeated on the accession of the Pseudo-Smerdis, the result was different.

An edict was at once sent down to Palestine, reversing the decree of Cyrus, and authorizing the inhabitants of Samaria to interfere forcibly in the matter, and compel the Jews to desist from building.
Armed with this decree, the Samaritan authorities hastened to Jerusalem, and "made the Jews to cease by force and power." These revelations of a leaning towards a creed diverse from that of the Achaemenian princes, combined with the system of seclusion adopted in the palace--a system not limited to the seraglio, but extending also to the person of the monarch, who neither quitted the palace precincts himself, nor allowed any of the Persian nobles to enter them--must have turned the suspicions previously existing into a general belief and conviction that the monarch seated on the throne was not Smerdis the son of Cyrus, but an impostor.