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it. The main contention seems to be that the practice is immoral; if so, immorality is as rife to-day as in third-century Rome. Sovereigns, ministers, cabinets, universities, churches, in fact every species of authority confers its own offices, decorations, titles, and sinecures, for all of which fees are still chargeable, even exacted. This practice of royalties may account for the charge, as it is unlikely, psychologically speaking, that Antonine would ever have sought to profit pecuniarily from his friends, and certainly he would not have appointed enemies, even for money's sake; he had learnt too much about the ways of such people in the bosom of his own family. We have remarked in other places on Antonine's penchant for giving, and can well believe that the boy bestowed favours broadcast; that he sought to fill offices as they fell vacant, by the appointment of friends, especially with men who had endeared themselves to him, men from whom he expected loyalty in return for his devotion and generosity. Poor child, he had yet to learn that sycophants are ever to be bought by the highest bidder. Lampridius relates the trouble and increase of difficulty which, by their disloyalty, venality, and unbridled gossip, these men brought upon their benefactor in return for his trust. Fortunately for all parties concerned, they met their deaths (doubtless unwilling victims) along with the master whom they had betrayed. They thought they had secured themselves, but found they would have done better to secure him, which is not an unusual position with traitors.