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We must make allowance, moreover, in appraising the strength of local attachments among both Greeks and Romans, for their beliefs as to the fate of the dead. The ancient world, like modern Japan, was saturated with the idea that the spirits of departed ancestors needed the ministrations of the living. Without the meat and drink which the relatives brought to the grave; without the coins—or the articles of use and pleasure which money might buy—that were buried with the body; without the covering of earth that was strewn over the dead, loved ones might lack life altogether in the underworld, or might lack everything that made the spirit life tolerable. "The beasts of the field and the birds of the air," rang the impassioned plea of Tiberius Gracchusssss1 in introducing his agrarian reforms, "have their holes and their hiding-places, but the men who fight and die for Italy enjoy but the blessings of light and air. Our generals urge their soldiers to fight for the graves and the shrines of their ancestors. The appeal is idle and false. You cannot point to a paternal altar. You have no ancestral tomb. No! you fight and die to give wealth and luxury to others. You are called the masters of the world: yet there is no clod of earth that is really yours." Plutarch, with a touch which shows that despite his modernity he belongs to the civilization which he interprets, tells us that the Athenians before Salamis were disposed to count victory dear which was purchased by the desertion of the temples and the tombs of their fathers. No man who neglected the plot where his dead lay might hold the chief magistracies in Athens. The soil of his fatherland was thus in a peculiar sense holy ground to the citizen of a Greek city. He might leave it, but not to an enemy; and if he were, like Æneas, the last of his family, he was expected to carry his Lares and Penates with him. Into a pit dug on the new site every companion of Romulus, we are told in a legend which merely transfers into the past later-day practice, threw a morsel of earth brought from his old home land. This he did not simply from an intensification of the feeling which led the Scotch girl in the well-known ballad to take with her, when starting for America, not baggage, but sods from her mother's grave. He did it from the sentiment which led General Nogi the other day to provide for the spirits of his ancestors before committing suicide. Thereby the colonist brought his dead along with him to the new city. The Greeks and the Romans had, accordingly, a very special reason for local patriotism. Like the Hebrew Christians, they were "also compassed about with so great a crowd of witnesses."