immortality of the soul, as of the
providence of God over human affairs, I thought them fit to be set down;
but if any one does not believe such relations, let him indeed enjoy his
own opinion, but let him not hinder another that would thereby encourage
himself in virtue. So Archelaus's country was laid to the province of
Syria; and Cyrenius, one that had been consul, was sent by Caesar to
take account of people's effects in Syria, and to sell the house of
Archelaus.

BOOK XVIII. Containing The Interval Of Thirty-Two Years.

From The Banishment Of Archelus To The Departure From Babylon.

CHAPTER 1. How Cyrenius Was Sent By Caesar To Make A Taxation Of
Syria And Judea; And How Coponius Was Sent To Be Procurator Of Judea;
Concerning Judas Of Galilee And Concerning The Sects That Were Among The
Jews.

1. Now Cyrenius, a Roman senator, and one who had gone through other
magistracies, and had passed through them till he had been consul, and
one who, on other accounts, was of great dignity, came at this time into
Syria, with a few others, being sent by Caesar to be a judge of that
nation, and to take an account of their substance. Coponius also, a man
of the equestrian order, was sent together with him, to have the supreme
power over the Jews. Moreover, Cyrenius came himself into Judea, which
was now added to the province of Syria, to take an account of their
substance, and to dispose of Archelaus's money; but the Jews, although
at the beginning they took the report of a taxation heinously, yet
did they leave off any further opposition to it, by the persuasion of
Joazar, who was the son of Beethus, and high priest; so they, being
over-persuaded by Joazar's words, gave an account of their estates,
without any dispute about it. Yet was there one Judas, a Gaulonite,
[1] of a city whose name was Gamala, who, taking with him Sadduc, [2]
a Pharisee, became zealous to draw them to a revolt, who both said
that this taxation was no better than an introduction to slavery, and
exhorted the nation to assert their liberty; as if they could procure
them happiness and security for what they possessed, and an assured
enjoyment of a still greater good, which was that of the honor and glory
they would thereby acquire for magnanimity. They also said that God
would not otherwise be assisting to them, than upon their joining with
one another in such councils as might be successful, and for their own
advantage; and this especially, if