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of Roman history, reading it in terms of debates and measures, policies and campaigns, capital and labour, comes upon something that gives him much the same shock he would feel if he went down to an unknown caller in his house and extended his hand to meet the misshapen hairy paw of Homo Neanderthalensis and looked up to see a chinless, bestial face. We have noted the occurrence of human sacrifice in the third century B.C., and much that we learn of the religion of republican Rome carries us far back beyond the days of decent gods, to the age of shamanism and magic. We talk of a legislative gathering, and the mind flies to Westminster; but how should we feel if we went to see the beginning of a session of the House of Lords, and discovered the Lord Chancellor, with bloody fingers, portentously fiddling about among the entrails of a newly killed sheep? The mind would recoil from Westminster to the customs of Benin. And the slavery of Rome was a savage slavery, altogether viler than the slavery of Babylon. We have had a glimpse of the virtuous Cato among his slaves in the second century B.C. Moreover, in the third century B.C., when King Asoka was ruling India in light and gentleness, the Romans were reviving an Etruscan sport, the setting on of slaves to fight for their lives. One is reminded of West Africa again in the origin of this amusement; it grew out of the prehistoric custom of a massacre of captives at the burial of a chief. There was a religious touch about this sport, the slaves with hooks, who dragged the dead bodies out of the arena, wore masks to represent the infernal ferry-man-god, Charon. In 264 B.C., the very year in