in the time of a plague. There is a
coin of Antoninus Pius recording this event, and Lumisdus has preserved
copies of some curious votive inscriptions in acknowledgment of cures
which were found in its ruins, Antiquities of Rome, p. 379.

It was common for the patient after having been exposed some nights in
the temple, without being cured, to depart and put an end to his life.
Suetonius here informs us that slaves so exposed, at least obtained their
freedom.

[525] Which were carried on the shoulders of slaves. This prohibition
had for its object either to save the wear and tear in the narrow
streets, or to pay respect to the liberties of the town.

[526] See the note in c. i. of this life of CLAUDIUS.

[527] Seleucus Philopater, son of Antiochus the Great, who being
conquered by the Romans, the succeeding kings of Syria acknowledged the
supremacy of Rome.

[528] Suetonius has already, in TIBERIUS, c. xxxvi., mentioned the
expulsion of the Jews from Rome, and this passage confirms the
conjecture, offered in the note, that the Christians were obscurely
alluded to in the former notice. The antagonism between Christianity and
Judaism appears to have given rise to the tumults which first led the
authorities to interfere. Thus much we seem to learn from both passages:
but the most enlightened men of that age were singularly ill-informed on
the stupendous events which had recently occurred in Judaea, and we find
Suetonius, although he lived at the commencement of the first century of
the Christian aera, when the memory of these occurrences was still fresh,
and it might be supposed, by that time, widely diffused, transplanting
Christ from Jerusalem to Rome, and placing him in the time of Claudius,
although the crucifixion took place during the reign of Tiberius.

St. Luke, Acts xviii. 2, mentions the expulsion of the Jews from Rome by
the emperor Claudius: Dio, however, says that he did not expel them, but
only forbad their religious assemblies.

It was very natural for Suetonius to write Chrestus instead of Christus,
as the former was a name in use among the Greeks and Romans. Among
others, Cicero mentions a person of that name in his Fam. Ep. 11. 8.

[529] Pliny tells us that Druidism had its origin in Gaul, and was
transplanted into Britain, xxi. 1. Julius Caesar asserts just the
contrary, Bell. Gall. vi. 13, 11. The edict of Claudius was not carried
into effect; at least, we find vestiges of Druidism i