The representative of Archelaus, Nicolaus of Damascus,[303] charged the former’s accusers with “rebellion and lust for sedition,” with lack of that culture which consists in observance of right and law. Nicolaus had in view primarily the Jewish accusers of his employer, but no doubt made his remarks general. In the earlier version of the embassy, as it appears in the Wars (II. vi. 2), it is the whole nation that Nicolaus charges directly with “a natural lack of submission and loyalty to royal power.” Augustus declined to continue the heterogeneous kingdom of Herod. A brief trial of Archelaus as ethnarch of Judea proper convinced him of the latter’s worthlessness. The request of the Jewish envoys was now granted. Judea became a part of Syria—and the agent or _procurator_ of the Syrian proconsul took up official residence at Caesarea. We find, however, that this step, which the Jews themselves had suggested, almost immediately provoked a serious rebellion in Galilee, led by one Judah of Gamala in Galilee and by a Pharisee named Zadok, who, if we may believe Josephus, were appreciably different from the various “robbers,” ληστής, whom he had formerly enumerated, and, in his eyes, even more detestable than they were. They placed their opposition on the basis of a principle. This principle was that of the sinfulness of all mortal government and the consequent rejection of Roman authority as well. Accordingly they refused to pay tribute. These advocates of a pure theocracy had of course obvious Scriptural warrant for their position, but the relatively rapid spread of such a doctrine in the form of an actual programme of resistance can be accounted for only by the extremely unsettled state of the country and the still more unsettled state of men’s minds. That this Judah formed a fourth sect of the Jews in addition to the three, Pharisees, Sadducees, and Essenes, already in existence, as Josephus tells us, may not be quite true.[304] Men of his type are scarcely founders of sects. But there can be no doubt that the doctrines which these zealots espoused were those which Josephus has described. The later history of Europe has abundant examples of such groups of fanatic warriors maintaining one of many current religious dogmas, especially in times of economic and political disorder. Of such incidents the Hussite bands of Ziska and the Anabaptist insurrection are examples. In this case the distress and uncertainty were largely spiritual. The economic conditions, while bad, had not become particularly worse. Indeed, if anything, more direct administration had somewhat lightened the burdens, by making them less arbitrary and by removing the heavy expense of a court and the need of footing the bill for Herod’s building enterprises.