[Footnote 3:  Philo, Leg. ad Caium, Sec. 38.]

[Footnote 4:  Jos., Ant., XVII. vi. 2, and following; B.J., I. xxxiii. 3, and following.]

[Footnote 5:  Jos., Ant., XVIII. iv. 1, and following.]

[Footnote 6:  Mishnah, Sanhedrim, ix. 6; John xvi. 2; Jos., B.J., book IV., and following.]

[Footnote 7:  Acts viii. 9.  Verse 11 leads us to suppose that Simon the magician was already famous in the time of Jesus.]

A movement which had much more influence upon Jesus was that of Judas the Gaulonite, or Galilean.  Of all the exactions to which the country newly conquered by Rome was subjected, the census was the most unpopular.[1] This measure, which always astonishes people unaccustomed to the requirements of great central administrations, was particularly odious to the Jews.  We see that already, under David, a numbering of the people provoked violent recriminations, and the menaces of the prophets.[2] The census, in fact, was the basis of taxation; now taxation, to a pure theocracy, was almost an impiety.  God being the sole Master whom man ought to recognize, to pay tithe to a secular sovereign was, in a manner, to put him in the place of God.  Completely ignorant of the idea of the State, the Jewish theocracy only acted up to its logical induction—­the negation of civil society and of all government.  The money of the public treasury was accounted stolen money.[3] The census ordered by Quirinus (in the year 6 of the Christian era) powerfully reawakened these ideas, and caused a great fermentation.  An insurrection broke out in the northern provinces.  One Judas, of the town of Gamala, upon the eastern shore of the Lake of Tiberias, and a Pharisee named Sadoc, by denying the lawfulness of the tax, created a numerous party, which soon broke out in open revolt.[4] The fundamental maxims of this party were—­that they ought to call no man “master,” this title belonging to God alone; and that liberty was better than life.  Judas had, doubtless, many other principles, which Josephus, always careful not to compromise his co-religionists, designedly suppresses; for it is impossible to understand how, for so simple an idea, the Jewish historian should give him a place among the philosophers of his nation, and should regard him as the founder of a fourth school, equal to those of the Pharisees, the Sadducees, and the Essenes.  Judas was evidently the chief of a Galilean sect, deeply imbued with the Messianic idea, and which became a political movement.  The procurator, Coponius, crushed the sedition of the Gaulonite; but the school remained, and preserved its chiefs.  Under the leadership of Menahem, son of the founder, and of a certain Eleazar, his relative, we find them again very active in the last contests of the Jews against the Romans.[5] Perhaps Jesus saw this Judas, whose idea of the Jewish revolution was so different from his own; at all events, he knew his school, and it was probably to avoid his error that he pronounced the axiom upon the penny of Caesar.  Jesus, more wise, and far removed from all sedition, profited by the fault of his predecessor, and dreamed of another kingdom and another deliverance.