[53] See below, p. 30, as to Carthage.
[54] Schwegler, Römische Geschichte, i, 269.
[55] Idem, i, 272-73.
[56] See Livy, xxxiii, 36, as to the conjuratio servorum throughout Etruria in 557 A.U.C.
[57] Schwegler, i, 270, 275.
[58] Compare the slave wars of Rome in Sicily with the modern disorders (1892) in the same region, and with Aristotle's testimony as to the constant tendency of the slave populations in Greece to conspire against their owners (Politics, ii, 9).
[59] Juvenal, Sat. vi, 368, 593-96; Ovid, Amor. 1. ii, elegg. 13, 14. It is uncertain whether among the ancients any prudential preventive check was thought of. On the whole question see Malthus' fourteenth chapter. Malthus, however, omits to notice that the Romans probably learned the arts of abortion from the Greeks, Egyptians, and Syrians.
[60] Ovid speaks of the many women killed, Amor. ii. xiv, 38.
[61] Malthus cites Tacitus, De Mor. Germanorum, c. 19; Minucius Felix, c. 30; Pliny, Hist. Nat. xxix, 4.
[62] Cp. Shaftesbury, Characteristics, Treatise ii, pt. iii, § 2 (i, 114). Guizot seems to find the process surprising: "Singulier phénomène! C'est au moment où l'Empire se brise et disparaît, que l'Eglise chrétienne se rallie et se forme définitivement. L'unité politique périt, l'unité religieuse s'élève" (Histoire de la civilisation en France, éd. 1874, i, 339). He does not recognise the case as one of cause and effect. Of course, the fall of the State is not necessary to set up new combinations. It suffices that men should be without political influence or national consciousness—e.g., the secret societies of China in recent times.