anger evoked in the Athenian populace by Euripides and by the “Revolutionary” painting of Apollodorus, for example, is repeated in the opposition to Wagner, Manet, Ibsen, and Nietzsche. It is possible to understand the Greeks without mentioning their economic relations; the Romans, on the other hand, can _only_ be understood through these. Chæronea and Leipzig were the last battles fought about an idea. In the First Punic War and in 1870 economic motives are no longer to be overlooked. Not till the Romans came with their practical energy was slave-holding given that big collective character which many students regard as the die-stamp of Classical economics, legislation and way of life, and which in any event vastly lowered both the value and the inner worthiness of such free labour as continued to exist side by side with gang-labour. And it was not the Latin, but the Germanic peoples of the West and America who developed out of the steam-engine a big industry that transformed the face of the land. The relation of these phenomena to Stoicism and to Socialism is unmistakable. Not till the Roman Cæsarism—foreshadowed by C. Flaminius, shaped first by Marius, handled by strong-minded, large-scale men of fact—did the Classical World learn the _pre-eminence of money_. Without this fact neither Cæsar, nor “Rome” generally, is understandable. In every Greek is a Don Quixote, in every Roman a Sancho Panza factor, and these factors are dominants. ----- Footnote 23: See Vol. II, pp. 117 et seq. Footnote 24: One cannot fail to notice this in the development of Strindberg and especially in that of Ibsen, who was never quite at home in the civilized atmosphere of his problems. The motives of “Brand” and “Rosmersholm” are a wonderful mixture of innate provincialism and a theoretically-acquired megalopolitan outlook. Nora is the very type of the provincial derailed by reading. Footnote 25: Who forbade the cult of the town’s hero Adrastos and the reading of the Homeric poems, with the object of cutting the Doric nobility from its spiritual roots (c. 560 B.C.). Footnote 26: A profound word which obtains its significance as soon as the barbarian becomes a culture-man and loses it again as soon as the civilization-man takes up the motto “_Ubi bene, ibi patria_.” Footnote 27: Hence it was that the first to succumb to Christianity were the Romans who could _not afford_ to be Stoics. See Vol. II, pp. 607 et seq. Footnote 28: In Rome and Byzantium, lodging-houses of six to ten stories (with street-widths of ten feet at most!) were built without any sort of official supervision, and frequently collapsed with all their inmates. A great part of the _cives Romani_, for whom _panem et circenses_ constituted all existence, possessed no more than a high-priced sleeping-berth in one of the swarming ant-hills called _insulæ_. (Pohlmann, _Aus Altertum und Gegenwart_, 1911, pp. 199 ff.) Footnote 29: See Vol. II, 577.