When Asinius Pollio founded the first public library in Rome, he placed it in the Temple of Liberty. The lesson which was thus taught to the literary classes was never forgotten. It is probable that in no other period of the history of the world was speculative freedom so perfect as in the Roman Empire. The fearless scrutiny of all notions of popular belief, displayed in the writings of Cicero, Seneca, Lucretius, or Lucian, did not excite an effort of repression. Philosophers were, indeed, persecuted by Domitian and Vespasian for their ardent opposition to the despotism of the throne,(753) but on their own subjects they were wholly untrammelled. The Greek writers consoled themselves for the extinction of the independence of their country by the reflection that in the sphere of intellect the meddling policy of the Greek States was replaced by an absolute and a majestic freedom.(754) The fierceness of the opposition of sects faded beneath its influence. Of all the speculative conflicts of antiquity, that which most nearly approached the virulence of later theological controversies was probably that between the Stoics and the Epicureans; but it is well worthy of notice that some of the most emphatic testimonies to the moral goodness of Epicurus have come from the writings of his opponents. But the policy of the Roman rulers towards religious rites was very different from, and would at first sight appear to be in direct opposition to, their policy towards opinions. An old law, which Cicero mentions, expressly forbade the introduction of new religions,(755) and in the Republican days and the earliest days of the Empire there are many instances of its being enforced. Thus, in A.U.C. 326, a severe drought having led men to seek help from new gods, the Senate charged the ædiles to allow none but Roman deities to be worshipped.(756) Lutatius, soon after the first Punic war, was forbidden by the Senate to consult foreign gods, “because,” said the historian, “it was deemed right the Republic should be administered according to the national auspices, and not according to those of other lands.”(757) During the second Punic war, a severe edict of the Senate enjoined the suppression of certain recent innovations.(758) About A.U.C. 615 the prætor Hispalus exiled those who had introduced the worship of the Sabasian Jupiter.(759) The rites of Bacchus, being accompanied by gross and scandalous obscenity, were suppressed, the consul, in a remarkable speech, calling upon the people to revive the religious policy of their ancestors.(760) The worship of Isis and Serapis only gained its footing after a long struggle, and no small amount of persecution. The gross immorality it sometimes favoured, its wild and abject superstition, so thoroughly alien to the whole character of Roman life and tradition, and also the organisation of its priesthood, rendered it peculiarly obnoxious to the Government. When the first edict