ceased to be marvellous, is the deep rooting of our civilization in the soil of Greece and Rome--much of our dogmatic religion, practically all the philosophies, the models of our literature, the ideals of our democratic freedom, the fine and the technical arts, the fundamentals of science, and the basis of our law. The Humanities bring the student into contact with the master minds who gave us these things--with the dead who never die, with those immortal lives "not of now nor of yesterday, but which always were." As true to-day as in the fifth century B.C. the name of Hellas stands no longer for the name of a race, but as the name of knowledge; or, as more tersely put by Maine, "Except the blind forces of Nature, nothing moves [intellectually, he means] in this world that is not Greek in origin." Man's anabasis from the old priest-ridden civilizations of the East began when "the light of reason lighted up all things," with which saying Anaxagoras expressed our modern outlook on life. The Humanities have been a subject of criticism in two directions. Their overwhelming prominence, it is claimed, prevents the development of learning in other and more useful directions; and the method of teaching is said to be antiquated and out of touch with the present needs. They control the academic life of Oxford. An analysis of the Register for 1919 shows that of the 257 men comprising the Heads and Fellows of the twenty-three colleges (including St. Edmund's Hall), only fifty-one are scientific, including the mathematicians. It is not very polite, perhaps, to suggest that as transmitters and interpreters they should not bulk quite so large in a modern university. 'Twas all very well "... in days when wits were fresh and clear And life ran gaily as the sparkling Thames--" in those happy days when it was felt that all knowledge had been garnered by those divine men of old time, that there was nothing left but to enjoy the good things harvested by such universal providers as Isidore, Rabanus Maurus, and Vincent of Beauvais, and those stronger dishes served by such artists as Albertus Magnus and St. Thomas Aquinas--delicious blends of such skill that only the palate of an Apicius could separate Greek, Patristic, and Arabian savours.