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 circus as their home, their temple, and the seat of the Republic. The impatient people rushed at the dawn of day to secure their places, and there were many who passed a sleepless and anxious night in the adjoining porticoes. From morning to evening, careless of sun or rain, the spectators, who sometimes numbered four hundred thousand, remained in eager attention, their eyes fixed on the horses and charioteers, their minds agitated with hope and fear for the colours they espoused, and the happiness of Rome appeared to hang on the event of a race." The theatres were monopolised by "licentious farce, effeminate music, and splendid pageantry." When, in time of scarcity, all strangers were banished from the city, "singers and dancers were exempted from a law which was strictly enforced against the professors of the liberal arts." Such was the effect of public benevolences in Greece and Rome, and we have had much analogous experience in later times. It is hardly necessary to labour the point. Recent writers, such as Mr and Mrs Sidney Webb, are quite as emphatic in their condemnation of the evil of a "hypertrophied Poor Law," as were Cicero and other writers in their condemnation of similar largesse 2000 years ago.

Another point that is suggested by a study of the "large map" is that unrestricted public relief invariably falls eventually by its own weight, and that there is no ultimate refuge for the poor man in distress except in the unconstrained love and charity of his fellow-men. The "principle of acceleration," which, as Dr Chalmers tells us, is inherent in all poor laws, and of which more will be said hereafter, invariably causes the demand to outrun the supply with the result of an empty treasury as well as an emasculated people. In Athens the Theoric Fund "was carried to abusive and mischievous excess