fulfilled this office of universal compendium, which explains how it has always been studied by the learned and lettered of every part of the civilised European-American world, and how in modern intellectual life it is the history universal and cosmopolitan _par excellence_. This condition of things has a much greater practical importance than is supposed. Indeed it would be a serious mistake to believe that cosmopolitan catholicity is an ideal dower purely of Roman history, for which all the sons of Rome may congratulate themselves as of a thing doing honour only to their stirp. This universality forms part, I should say, of the material patrimony of all the Latin stock; we may number it in the historic inventory of all the good things the sons of Rome possess and of all their reasonable hopes for the future. This affirmation may at first appear to you paradoxical, strange, and obscure, but I think a short exposition will suffice to clear it. The universality of the history of Rome, the ease of finding in it models in miniature of all our life will have this effect, that classical studies remain the educational foundation of the intelligent classes in all European-American civilisation. These studies may be reformed; they may be as they ought, restricted to a smaller number of persons; but if it is not desired--as of course it cannot be--that in the future all men be purely technical capacities and merely living machines to create material riches; if, on the contrary, it is desired that in every nation the chosen few that govern have a philosophical consciousness of universal life, no means is better suited to instil this philosophic consciousness than the study of ancient Rome, its history, its civilisation, its laws, its politics, its art, and its religions, exactly because Rome is the completest and most lucid synthesis of universal life.