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The fireplace, around which the family gathered, was one of the most important features in the Jamestown home. Its fire offered warmth in winter, afforded light at night, and cooked the family meals during the day. An oven, usually found at the back or at one side of the fireplace, baked the family bread and other foods. About the fireplace, many home chores were carried out, including spinning and sewing; and not far from the glow of the burning logs the children learned their daily lessons and received their early religious training. Social activities were enjoyed about the hearth, especially during the long winter evenings; and when a member of the family was ill, the fireplace and its accessories were in constant use. The fireplace was the first place visited by the housewife in the early morning, and was usually the last place where she performed her household duties late at night.

So far as law and religion will not account for the varieties of social behaviour, the novice may most conveniently consider them under the head of morals. The forms of social intercourse, the fashions, the festivities, are imposed on us by our fellows from without, and none the less effectively because as a general rule we fall in with them as a matter of course. The difference between manners and morals of the higher order is due simply to the more pressing need, in the case of our most serious duties, of a reflective sanction, a "moral sense," to break us in to the common service. It is no easy task to keep legal and religious penalties or rewards out of the reckoning, when trying to frame an estimate of what the notions of right and wrong, prevalent in a given society, amount to in themselves; nevertheless, it is worth doing, and valuable collections of material exist to aid the work. The facts about education, which even amongst rude peoples is often carried on far into manhood, throw much light on this problem. So do the moralizings embodied the traditional lore of the folk--the proverbs, the beast-fables, the stories of heroes.

The career of Marius had hitherto been a glorious one, and it would have been fortunate for him if he had died on the day of his triumph. The remainder of his life is full of horrors, and brings out into prominent relief the worst features of his character. As the time for the consular elections approached, Marius became again a candidate for the Consulship. He wished to be first in peace as well as in war, and to rule the state as well as the army. But he did not possess the qualities requisite for a popular leader at Rome; he had no power of oratory, and lost his presence of mind in the noise and shouts of the popular assemblies. In order to secure his election, he entered into close connection with two of the worst demagogues that ever appeared at Rome, Saturninus and Glaucia.

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