beautiful vic- tories of Christian humanity over heathen barbarism and cru- elty was the abolition of gladiatorial contests, against which the apologists in the second century had already raised the most earnest protest.^ * The capitatio plebeja. Cod. Theod. xiii. 10, 1 and 4. Other laws in behalf of widows, Cod. Just. iii. 14; ix. 24. ^ Cod. Theod. xi. 16, xiii. 1 ; Cod. Just. i. 3 ; Nov. 131. Comp. here in general Chastel : The Charity of the Primitive Churches (transl. by Matile), pp. 281-2y3. * Comp. Chastel, 1. c, p. 293 : " It appears, then, as to charitable institutions, the part of the Chri.stian emperors was much less to foimd themselves, than to recognize, to regulate, to guarantee, sometimes also to enrich with their private gifts, that which the church had founded. Everywhere the initiative had oeen taken by religious charity. Public charity only followed in the distance, and when it attempted to go ahead originally and alone, it soon found that it had strayed aside, and wa^ constrained to withdraw." * Comp. vol. i. § 88. I § 21. ABOLITION OF GLADIATORIAL SHOWS. 123 These bloody shows, in which human beings, mostly crim- inals, prisoners of war, and barbarians, by hundreds and thou- sands killed one anothei- or were killed in fight with wild beasts for the anmsenient of the spectators, were still in full favor at the beginning of the period before us. The pagan civilization here proves itself impotent. In its eyes the life of a barbarian is of no other use than to serve the cruel amusement of the Roman people, who wish quietly to behold with their own eyes and enjoy at home the martial bloodshedding of their frontiers. Even the humane Symniachus gave an exhibition of this kind during his consulate (391), and was enraged that twenty-nine Saxon prisoners of war escaped this public shame by suicide." While the Vestal virgins existed, it was their special prerogative to cheer on the combatants in the amphi- theatre to the bloody work, and to give the signal for the deadly stroke.'' The contagion of the thirst for blood, which these spectacles generated, is presented to us in a striking example by Augus- tine in his Confessions.' His friend Alypius, afterward bishop of Tagaste, was induced by some friends in 385 to visit the amphitheatre at Rome, and went resolved to lock himself up against all impressions. " When they reached the spot," says Augustine, " and took their places on the hired seats, every- thing already foamed with bloodthirsty delight. But Alypius, with closed eyes, forbade his soul to yield to this sin. O had he but stopped also his ears ! For when, on the fall of a gla- diator in the contest, the wild shout of the whole multitude fell upon him, overcome by curiosity he opened his eyes, though prepared to despise and resist the sight. But he was smitten with a more grievous womid in the soul