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While there is no necessity for supposing an elevation greater than that required to lay bare a passage for animals back and forth, yet soundings undertaken by the British government have established the fact, that the ocean deepens very gradually away from the shores of the main-land until a depth of six hundred feet is reached, when the shore falls away very suddenly. This is supposed to be the sea-coast of that time. The English Channel would then have existed as the valley of the Seine, and the Rhine have prolonged its flow over the present bed of the North Sea. As the land stood at this height through a large portion of the Glacial Age, it is not at all unreasonable to suppose that primitive tribes hunted back and forth along these valleys, and so doubtless many convincing proofs of their presence at that early day lie buried underneath the waves of the sea. In like manner, at the south, we know that elephants, lions, and hyenas passed freely from Africa to Spain, Italy, and the Island of Crete,<7> and, consequently, the Mediterranean Sea must have been bridged in one or two places at least.

The leaders of the popular party perceived the mistake they had made in alienating the Italians from their cause, and they now secured their adhesion by offering them the Roman citizenship if they would support the Agrarian Law. As Roman citizens they would, of course, be entitled to the benefits of the law, while they would, at the same time, obtain what they had so long desired--an equal share in political power. But the existing citizens, who saw that their own importance would be diminished by an increase in their numbers, viewed such a proposal with the utmost repugnance. So strong was their feeling that, when great numbers of the Italians had flocked to Rome in B.C. 126, the Tribune M. Junius Pennus carried a law that all aliens should quit the city.

On leaving Montrigone, with a pleasant sense of having made acquaintance with a new and, in many respects, interesting work, I could not get the sacristan and our difference of opinion out of my head. What, I asked myself, are the differences that unhappily divide Christendom, and what are those that divide Christendom from modern schools of thought, but a seeing of Joachims as the Virgin's grandmothers on a larger scale? True, we cannot call figures Joachim when we know perfectly well that they are nothing of the kind; but I registered a vow that henceforward when I called Joachims the Virgin's grandmothers I would bear more in mind than I have perhaps always hitherto done, how hard it is for those who have been taught to see them as Joachims to think of them as something different. I trust that I have not been unfaithful to this vow in the preceding article. If the reader differs from me, let me ask him to remember how hard it is for one who has got a figure well into his head as the Virgin's grandmother to see it as Joachim.

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