influence of their work at every step, as well as meeting them face to face from their portraits upon the walls of college banqueting halls or chapter houses. Everywhere one feels even a still greater power, the ecclesiastical domination, which in early days peopled this glorious city with its monks, friars, priests and bishops. One’s imaginations runs riot as he peers from a cloister walk, when the chimes are jangling. He all but sees the Benedictine Friars, and he does not need to await their coming across the soft, velvety green, under the spreading limes, or oaks, they are there, their breviaries in their hands, their heads bowed. But while the student conjures up the men who made Oxford in the thirteenth, and fourteenth, and fifteenth centuries, the men of the twentieth century are pressing against him with human force, and he finds himself crossing High Street once more with the surging crowd. He has learned to differentiate the members of the school still further. This group are Swedes; and another Danes; those men, with a scattering of women, are Socialists; the bevy of black-eyed, red-cheeked girls come from France; they are trying in three weeks to rub up their convent English. Then there are so many round-faced, round-bodied German fraus, the embodiment of comfortableness, who have come over with their theoretical husbands. And surely some of these German students seem to need just such “help-mates” to keep them attached to earth. As one sits in the gallery of the Sheldonian Theater one almost feels that a map of the social world lies below, and that the little groups of persons are types of the great nations themselves: the eager nations of Europe and America, the live nations which are searching after the solution of world-problems.