ally,
with the intention of serving as suggestions for craftsmen who were
deficient in imagination or capacity. History records the assistance
rendered by one shore to the other on many occasions, and the
interference of the stronger and more civilised power in the affairs of
the weaker. To those already cited in the body of the work a few may be
added here. The Liburnians helped Octavius Augustus in the naval battle
of Actium; and, when he became emperor, he did much for Dalmatia, in
return for the assistance rendered. Yet the rebellions continued, mainly
owing to the rapacity of the governors sent from Rome, as is proved by
the answer of Batone to Tiberius, reported by Dion Cassius. He asked the
reason for the frequent rebellions in town and country, and the
implacable hatred which appeared to be nourished against the very name
of Roman. Batone replied: "Because you sent neither shepherds nor dogs
to guard your flock, but wolves." A better regime for the Dalmatians
followed the peace which was made, and from that time onward Dalmatia
furnished many distinguished men, who rose to high office in the empire,
several, indeed, wearing the imperial purple. It is suggested that one
of these, Decius the Illyrian, introduced the use of the dalmatic into
Rome (the common dress in Dalmatia), which was frequently used by the
nobles of the court of Valerian. Lampridius notes that Commodus
sometimes wore it at special solemnities. Clergy and laity wore the same
dress at that time, except for a fringe which distinguished the
sacerdotal vestment. S. Cyprian, who succeeded Donatus, bishop of
Carthage, speaks of its use as an ancient thing, from which it may be
concluded that in the second and third centuries it was accepted as the
Eucharistic vestment in North Africa, or worn by bishops outside the
church. S. Eutychian, Pope in 275, ordered the alternative use of the
dalmatic for clothing the bodies of martyrs with the "colobium" (a long
tunic of crimson silk), which had been in use before; an order reversed
by S. Gregory. It was used at first by the celebrant, but, when the
chasuble came into use in the Roman Church, it became the vestment of
the deacons. S. Symmachus conceded to S. Caesarius, bishop of Orleans, in
508, as a favour, that his deacons might use the dalmatic, and S.
Gregory granted the same privilege to the archdeacon of the Franks. At a
later period the use was granted to kings for their coronation.

The Byzantines use