dience in such cases. Petere regem, (scil. Antiochum)- -imperaret sibi populus Romanus, quæ bono fidelique socio regi essent imperanda: se nullo usquam cessaturum officio. Liv. 1. 42. c. 6. Again, we are told of three kings that promised obedience in an affair of this nature: Eumenem, Antiochum, Ptolemæum pollicitos omnia, quæ populus Romanus imperasset, præstaturos. Liv. 1. 42. c. 26, pr. fin. And at another time Antiochus says to the Roman ambassadors, Faciam quod censet senatus; and his ambassadors tell the Roman senate, Eum haud secus, quam deorum imperio, legatorum Romanorum jussis paruisse; and the senate answers, Antiochum recte atque ordine fecisse, quod legatis paruisset. L. 45. c. 12, 13. et Polyb. Excerpt. Leg. 92. p. 916.

A condition imposed upon all conquered countries, as upon the Carthaginians; Bellum neque in Africa, neve extra Africam injussu populi Romani gererent. Liv. I. 30. c. 37. et Polyb. 1. 15. p. 705, D: upon kings themselves, as for instance Philip: Bellum extra Macedoniæ fines ne injussu senatus gereret. Liv. 1. 33. c. 32. and Antiochus: Bellum gerendi jus Antiocho ne esto cum iis qui insulas colunt, neve in Europam transeundi. Liv. 1. 38. c. 38. Polyb. Excerp. Leg. 35. p. 840, fin. et 843, C: and, no doubt, on all free states, as we have before observed concerning the republic of the Lycians. Titus Quintius commanded Diophanes, prætor of the Achæans, to march his army from Messene, to which he had laid siege, and come to him: which being complied with, he chid him, Quod tantam rem sine auctoritate sua conatus esset; and enjoined him to dismiss his army. Liv. 1. 36. c. 31. Vid. et 1. 35. c. 46, fin. et c. 50, pr. b Imperium majestatemque populi

Romani gens Ætolorum conservato sine dolo malo. Liv. 1. 38. c. II. Polyb. Excerpt. Leg. 28. p. 832. This seems to have been a condition imposed upon most of those who entered into alliance with the Romans; for Proculus, in describing a free people, says, Liber autem populus est is, qui nullius alterius populi potestati est subjectus, sive is fœderatus est; item sive æquo fœdere in amicitiam venit, sive fœdere comprehensum est, ut is populus alterius populi majestatem comiter conservaret: hoc enim adjicitur, ut intelligatur alterum populum superiorem esse; non ut intelligatur alterum non esse liberum: quemadmodum clientes nostros intelligimus liberos esse, etiamsi neque auctoritate, neque dignitate, neque viribus nobis pares sunt: sic eos, qui majestatem nostram comiter conservare debent, liberos esse intelligendum est. L. 7. ff. de Captiv. It is certain that in the latter part of the commonwealth, and the times following, far the most of those who entered into alliance with the Romans were joined, non æquo fœdere; and therefore it is probable were held to this condition. Hence it came to pass that they might be guilty læse majestatis, of treason against the Roman state, if they made war or raised an army without the leave of the Roman people, or if they supplied the enemies of the Romans with arms or provisions, or were the occasion that any foreign prince did not obey the Romans. L. 3, 4. ff. ad Leg. Jul. Maj. In this sense I take the last words of Proculus in the law before recited; At fiunt apud nos rei ex civitatibus fœderatis, et in eos damnatos animadvertimus. Proculus flourished at the end of the reign of Tiberius. Vid. Grot. in Vit. Juriscon.

e Thus the Macedonians were obliged, tributum dimidium ejus, quod pependissent regibus, pendere populo Romano, Liv. 1. 45. c. 29. And many of the Greek cities in Asia were tributary, Cic. ad Quint. Frat. 1. 1. ep. I. c. II. p. 1021, fin. et 1022, pr. Tacit. Annal. 1. 2. c. 47. In a word, every place to which an immunity was not granted, as it was to the Corinthians, Phocenses, &c. Liv. l. 33. c. 34. Val. Max. 1. 4. c. 8. n. 5. to the Issenses, &c. Liv. 1. 45. c. 26, fin, the Rhodians, Senec. de Benef. 1. 5. c. 16, fin. the Apamæans, Plin. ep. 1. 10. c. 56. the Batavi, Tacit. de Mor. Germ. c. 29. Even some kings were tributary, such as Darius king of Pontus, Herod king of the Idumæans and Samaritans, Amyntas king of Pisidia, Polemo king of part of Cilicia, Appian. Bell. Civ. 1. 5. p. 715, D.

Quantum vero illud est beneficium tuum, quod iniquo et gravi vectigali ædilitiorum, magnis nostris simultatibus, Asiam liberasti? &c. Hic ita te versari, ut et publicanis satisfacias, (præsertim publicis male redemptis,) et socios perire non sinas, divinæ cujusdam virtutis esse videtur, i. e. tuæ, &c. &c. Cic. ad Quint. Frat. 1. 1. ep. 1. c. 9, pr. c. 11, med. Duobus generibus edicendum putavi: quorum unum est provinciale, in quo est de rationibus civitatum, de ære alieno, de usura, de syngraphis; in eodem omnia de publicanis. Ad Attic. 1. 6. ep. 1. p. 909, pr. Mira erant in civitatibus ipsorum furta Græcorum, quæ magistratus sui fecerant. Quæsivi ipse de iis, qui annis decem proximis magistratum gesserant: aperte fate

bantur, &c. Ad Att. 1. 6. ep. 2. p. 911, a. med. Leg. 1. C. de Off. Præf. August. Vid. Voet. in Pand. tit. de Off. Proc. Cæs. 1. 11. ff. d. Off. Præs. 1. 6. §. 3, fin. eod. 1. 9, pr. ff. de Off. Proc. et 1. 2. C. ubi causæ fiscales.

e At least Philo tells us this was the business of the governors of Egypt, ̓Αλλὰ καὶ λογισμοὺς τῶν προσόδων καὶ δασμῶν λαμβάνοντας, ὧν ἡ ἐξέτασις τὸν πλείονα τοῦ ἐνιαυτοῦ Xpóvov ȧvýλioKev. In Flac. p. 984, C.

Thus in Sicily, Cic. in Ver. 1. 2. c. 13. and in Cyprus, ad Attic. 1. 5. ep. ult. p. 906, pr. and the cities of Asia, Quid tibi tandem, Deciane, injuriæ factum est? Negotiaris in libera civitate.- -Verum esto: negotiari libet: cur non Pergamis? Smyrna? Trallibus? Ubi et multi cives Romani sunt et jus a nostro magistratu dicitur. Pro Flacco, c. 29. p. 493. pr. That Smyrna was a free city, governed by their own laws, vid. Polyb. Excerp. Leg. 25: p. 821, fin. Liv. 1. 38. c. 39. And Tully makes mention of them as fidelissimorum antiquissimorumque sociorum, Phil. 11. c. 2. p. 963, a. The inhabitants of Pergamus and Tralles were guilty of the basest treachery in the Mithridatic war; concerning which see Cic. pro Flacco, c. 24. p. 492, pr. et Appian. Bell. Mithrid. p. 185, C. et E. Yet it is the opinion of the great Spanheim from several passages of Tully, Dio, and Plutarch, that they had their liberty restored either by Lucullus or Pompey. Vid. Orb. Rom. p. 292. Add to this what has been already said in the notes concerning the Lycians, Rhodians, and Cyziceni.

say their prayers near the sea, according to their own country manner, and that whoever should hinder them, whether magistrate or private person, should be fined. Jos. Antiq. 1. 14. c. 10. §. 23. The senate and people of Sardis agree to the petition of the Jews, that they may have a place given them, in which they may assemble with their wives and children, to perform their prayers, and other holy rites, to God, and decree that it may be lawful for them to meet together upon the appointed days, to do according to their own laws. Ibid. §. 24. There is a decree of the Ephesians to the same purpose, §. 25. and both these decrees were made in obedience to the Romans. Publius Servilius Galba the proconsul is displeased with the Milesians for prohibiting the Jews to observe their sabbaths and other holy rites, and decrees that the Jews should not be hindered in the use of their own customs. Ibid. §. 21. There is a decree of a Roman prætor directed to the magistrates of Parium, (a city of Mysia near the Propontis. The prætor being now at Delos, probably misled the learned Hudson to translate it Pariorum, which signifies the inhabitants of the island of Parus, whenas IIapiávov are the inhabitants of Parium, vid. Strab.) wherein the prætor shews his displeasure, that they had by their decree forbad the Jews to live according to their own customs, and to contribute money for their feasts and other holy rites, when they were not prohibited the doing this even at Rome. For, adds the prætor, Caius Cæsar, our prætor and consul, when by an edict he forbad, Oiáoovs συνάγεσθαι κατὰ πόλιν, μόνους τούτους οὐκ ἐκώλυσεν, οὔτε χρήματα συνεισ φέρειν, οὔτε σύνδειπνα ποιεῖν, all other merry and festival meetings, he forbad not the Jews to collect money, and feast together. In like manner I also, forbidding all other festival assemblies, permit to this people

only to meet together, and feast according to their country customs and laws, (oraoba undoubtedly ought to be read éσriaobai.) ibid. §. 8. Philo says, that Augustus knew that the Jews at Rome had synagogues, and that they met together in them, especially on the holy seventh days, when they publicly taught their own country philosophy.

-He did not innovate in their synagogues, nor forbid them to meet together for the exposition of their laws. Leg. ad Caium, p. 1014, D.E. And they enjoyed the same privileges under Tiberius. Ibid. p. 1015, B. This is also in great measure evident from the Roman authors. Jejunia sabbatariorum. Mart. 1. 4, 4. In qua te quæro proseucha. Juv. Hodie tricesima sabbatha; vin' tu Curtis Judæis oppedere? Hor. Sat. 1. 1. 9. Ne Judæus quidem, mi Tiberi, tam diligenter sabbathis jejunium servat, quam ego hodie servavi. Aug. in Suet. c. 76. n. 3.

P Philo in Leg. ad Caium, p. 1014, D. E. p. 1033, A. Augustus hearing that the first-fruits were neglected, wrote to the governors of the provinces in Asia, to permit the Jews only to assemble for banqueting. For that these were not assemblies of drunkenness and debauchery, (alluding plainly to the Giaro forbidden in the decree of Caius Cæsar before recited,) to cause riots and disturbance, but were schools of sobriety and righteousness, of men studying virtue, and bringing in their yearly first-fruits, of which they offer sacrifices, sending holy messengers to the temple at Jerusalem. Then he commanded that none should hinder the Jews from assembling, contributing their money, or sending to Jerusalem after their country manner. Then follows a letter of Norbanus, containing an epistle of Augustus to him: "That the Jews, wherever they are, should, according to their ancient custom, meet together, bring in their money, and