One may well ask with Cicero, _Ubi ergo crimen est?_ The point seems to be that previous officials had interpreted the rule to refer to exportation for commercial purposes, and had exempted from its operation contributions for religious purposes. Doubtless the self-imposed temple tax of the Jews was not the only one of its kind. If custom had sanctioned that exemption, Flaccus’ act would be felt as an act of oppression, since the strict or lenient enforcing of the edict on this point was purely a matter of discretion.[239] Flaccus’ successor, Quintus Cicero, a brother of the orator, seems to have reverted to the former practice. In one other respect the seizure of these sums may have seemed an act of arbitrary tyranny. The sum seized at Apamea was said to be one hundred pounds of gold—about 72 English pounds—and must have equaled about 75,000 Roman denarii or Athenian drachms. As the temple tax was a didrachm, that would imply over 35,000 heads of families, or a total Jewish population for Apamea of 170,000. That number is quite impossible. It is, however, very likely that the Jews of the various synagogae paid their didrachm with their other dues to the corporation _arca_, or treasury, and that it was the whole treasury that was seized. That would give the Jews of these cities a very real grievance, and make their animus against Flaccus easy to explain. The importance of the passage, however, is in no way concerned with the justice or injustice of the accusation against Flaccus. It lies first in its picture of the Jewish community at Rome, and secondly in its indication of Cicero’s personal views. The very insertion of the charge proves that a considerable Jewish element existed, whose aid the prosecution was anxious to enlist. Cicero’s own statements show this directly. Here and here only in his speech he refers to the popular odium sought to be incited against his client, and speaks of the number and power of the Jews _in contionibus_,[240] “in the political meetings,” and in the crowd about him. Part of this, the _summissa voce_, “low tone,” for example, is the veriest acting. Cicero was really not afraid to say loudly what he wished to say, and if the jury could hear him, part of the crowd could hear as well. But although the Roman Jews were probably not so redoubtable as Cicero would have his jury believe, they must have formed a large contingent. Where did they come from? We have the statement of Philo that it was not until the capture of Jerusalem by Pompey in 63 B.C.E. that Jews were brought to Rome in large numbers.[241] These, it is supposed, were enfranchised shortly after, and are the people here referred to. That may be said to be the general view.