which is doled out to the simple plebeian.(1191) The distinction of rank, even in punishment for crime, which meets us everywhere in the Theodosian Code, has already appeared. The _honestior_ is not to be degraded by the punishment of crucifixion or by the stroke of the rod.(1192) But it is on their tombs that the passion of the Romans for some sort of distinction, however shadowy, shows itself most strikingly. On these slabs every grade of dignity in a long career is enumerated with minute care. The exact value of a man’s public benefactions or his official salary will be recorded with pride.(1193) Even the dealer in aromatics or in rags will make a boast of some petty office in the college of his trade.(1194) But, although rank and office were extravagantly valued in these societies, wealth was after all the great distinction. The cities were in the hands of the rich, and, in return for social deference and official power, the rich were expected to give lavishly to all public objects. The worship of wealth, the monumental flattery of rich patrons and benefactors, was very interested and servile. On the other hand, there probably never was a time when the duties of wealth were so powerfully enforced by opinion, or so cheerfully, and even recklessly, performed. Yet, although these communities were essentially aristocratic in tone and constitution, the commonalty still retained some power in the Antonine age. On many inscriptions they appear side by side with the Curial “ordo” and the Augustales.(1195) They had still in the reign of Domitian the right to elect their magistrates. It was long believed that, with the suppression of popular elections at Rome in the reign of Tiberius, the popular choice of their great magistrates must also have been withdrawn from municipal towns.(1196) This has now been disproved by the discovery of the laws of Malaga and Salpensa, in which the most elaborate provisions are made for a free and uncontaminated election by the whole people.(1197) And we can still almost hear the noise of election days among the ruins of Pompeii.(1198) Many of the inscriptions of Pompeii are election placards, recommending particular candidates. There, in red letters painted on the walls, we can read that “the barbers wish to have Trebius as aedile,” or that “the fruit-sellers, with one accord, support the candidature of Holconius Priscus for the duumvirate.” The porters, muleteers, and garlic dealers have each their favourite. The master fuller, Vesonius Primus, backs Cn. Helvius as a worthy man. Even ladies took part in the contest and made their separate appeals. “His little sweetheart” records that she is working for Claudius.(1199) Personal popularity no doubt then, as always, attracted such electoral support. But the student of the inscriptions may be inclined to think that the free and independent electors had also a keen eye for the man who was likely to build a new