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.
[Footnote 1: Discourse of Claudius at Lyons, Tab.ii.sub fin.

De Boisseau, _Inscr.Ant.de Lyon_, p.