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involuntarily, has killed a cat or an ibis, he cannot escape the extreme penalty: the people drag him away, treat him in the most cruel manner, sometimes without waiting for a judicial sentence. * * * Even at the time when King Ptolemy was not yet the acknowledged friend of the Roman people, while the multitude were paying court with all possible attention to the strangers who came from Italy * * a Roman having killed a cat, the people rushed to his house, and neither the entreaties of the nobles, whom the king sent to them, nor the terror of the Roman name, were sufficiently powerful to rescue the man from punishment, though he had committed the crime involuntarily." Diod. Sic. i 83. Juvenal, in his 13th Satire, describes the sanguinary conflict between the inhabitants of Ombos and of Tentyra, from religious animosity. The fury was carried so far, that the conquerors tore and devoured the quivering limbs of the conquered.

Ardet adhuc Ombos et Tentyra, summus utrinque Inde furor vulgo, quod numina vicinorum Odit uterque locus; quum solos credat habendos Esse Deos quos ipse colit. Sat. xv. v. 85.

3d. The Greeks. - "Let us not here," says the Abbe Guenee, "refer to the cities of Peloponnesus and their severity against atheism; the Ephesians prosecuting Heraclitus for impiety; the Greeks armed one against the other by religious zeal, in the Amphictyonic war. Let us say nothing either of the frightful cruelties inflicted by three successors of Alexander upon the Jews, to force them to abandon their religion, nor of Antiochus expelling the philosophers from his states. Let us not seek our proofs of intolerance so far off. Athens, the polite and learned Athens, will supply us with sufficient examples. Every citizen made a public and solemn vow to conform to the religion of his country, to defend it, and to cause it to be respected. An express law severely punished all discourses against the gods, and a rigid decree ordered the denunciation of all who should deny their existence. * * * The practice was in unison with the severity of the law. The proceedings commenced against Protagoras; a price set upon the head of Diagoras; the danger of Alcibiades; Aristotle obliged to fly; Stilpo banished; Anaxagoras hardly escaping death; Pericles himself, after all his services to his country, and all the glory he had acquired, compelled to appear before the tribunals and make his defence; * * a priestess executed for having introduced strange gods; Socrates condemned and drinking the hemlock, because he was accused of not recognizing those of his country, &c.; these facts attest too loudly, to be called in question, the religious intolerance of the most humane and enlightened people in Greece." Lettres de quelques Juifs a Mons. Voltaire, i. p. 221. (Compare Bentley on Freethinking, from which much of this is derived.) - M.

4th. The Romans. - The laws of Rome were not less express and severe. The intolerance of foreign religions reaches, with the Romans, as high as the laws of the twelve tables; the prohibitions were afterwards renewed at different times. Intolerance did not discontinue under the emperors; witness the counsel of Maecenas to Augustus. This counsel is so remarkable, that I think it right to insert it entire. "Honor the gods yourself," says Maecenas to Augustus, "in every way according to the usage of your ancestors, and compel others to worship them. Hate and punish those who introduce strange gods, not only for the sake of the gods, (he who despises them will respect no one,) but because those who introduce new gods engage a multitude of persons in foreign laws and customs. From hence arise unions bound by oaths and confederacies, and associations, things dangerous to a monarchy." Dion Cass. l. ii. c. 36. (But, though some may differ from it, see Gibbon's just observation on this passage in Dion Cassius, ch. xvi. note 117; impugned, indeed, by M. Guizot, note in loc.) - M.

Even the laws which the philosophers of Athens and of Rome wrote for their imaginary republics are intolerant. Plato does not leave to his citizens