fact that he had blood, and brains, and nerves, and love of life, and ambitions, and that he suffered when he was subjected to humiliation, hard treatment, and death, just as Romans did, was never really thought of by the arrogant and reckless Romans. Romans never realised in their minds what it meant for non-Romans to be treated as they were treated; and one reason why they never realised it was because it was convenient for them not to do so. To kill or enslave a Gaul or German we now know, who are able to judge these acts from an un-Roman and unprejudiced point of view, was practically the same crime as to kill or enslave a Roman. But it was not so to Romans. The most trifling offence against a Roman citizen was enough, according to Roman law, to condemn the offender to execution. But the most horrible outrages, when committed by Romans upon non-Romans, were nothing. Romans always thought and felt _from the standpoint of Romans_. They never got over into the world of the ‘barbarians,’ and really pictured to themselves—_really felt_—the misfortunes of their victims. It was the same way with the black man in the eyes of the white man a generation or two ago; it is the same way with the brown man to-day. The black man had no rights that were inconvenient for the white man to respect, because he was a ‘nigger,’ and had no ‘soul,’ and was the offspring of Ham. This spirit of unconsciousness, which has been so prominent throughout the history of mankind, still survives in the minds of civilised men and women to-day, as is shown by the conception (or _mis_conception) cherished by the Caucasian toward the ‘nigger,’ by the Christian toward the ‘heathen,’ by the Moslem toward the ‘infidel,’ by the Protestant toward the Catholic, and _vice versâ_, by the plutocrat toward the proletarian, by men toward women, and by the human being toward the ‘animal.’