The reforms that were effected during the pagan empire did not reconstruct the family, but they at least greatly mitigated its despotism. The profound change of feeling that had taken place on the subject is shown by the contrast between the respectful, though somewhat shrinking, acquiescence, with which the ancient Romans regarded parents who had put their children to death,(559) and the indignation excited under Augustus by the act of Erixo. Hadrian, apparently by a stretch of despotic power, banished a man who had assassinated his son.(560) Infanticide was forbidden, though not seriously repressed, but the right of putting to death an adult child had long been obsolete, when Alexander Severus formally withdrew it from the father. The property of children was also in some slight degree protected. A few instances are recorded of wills that were annulled because they had disinherited legitimate sons,(561) and Hadrian, following a policy that had been feebly initiated by his two predecessors, gave the son an absolute possession of whatever he might gain in the military service. Diocletian rendered the sale of children by the fathers, in all cases, illegal.(562) In the field of slavery the legislative reforms were more important. This institution, indeed, is one that meets us at every turn of the moral history of Rome, and on two separate occasions in the present chapter I have already had occasion to notice it. I have shown that the great prominence of the slave element in Roman life was one of the causes of the enlargement of sympathies that characterises the philosophy of the Empire, and also that slavery was in a very high degree, and in several distinct ways, a cause of the corruption of the free classes. In considering the condition of the slaves themselves, we may distinguish, I think, three periods. In the earlier and simpler days of the Republic, the head of the family was absolute master of his slaves, but circumstances in a great measure mitigated the evil of the despotism. The slaves were very few in number. Each Roman proprietor had commonly one or two who assisted him in cultivating the soil, and superintended his property when he was absent in the army. In the frugal habits of the time, the master was brought into the most intimate connection with his slaves. He shared their labours and their food, and the control he exercised over them, in most cases probably differed little from that which he exercised over his sons. Under such circumstances, great barbarity to slaves, though always possible, was not likely to be common, and the protection of religion was added to the force of habit. Hercules, the god of labour, was the special patron of slaves. There was a legend that Sparta had once been nearly destroyed by an earthquake sent by Neptune to avenge the treacherous murder of some Helots.(563) In Rome, it was said, Jupiter had once in a dream commissioned a man to express to the senate the divine anger at the cruel