conceptions on which they rest belong to a stage in cultural development no later than that of the angekok and the rain-maker. Their place in the later phases of devout observance, as well as in the higher educational system, is that of a survival from a very early animistic phase of the development of human nature. These ritualistic features of the educational system of the present and of the recent past, it is quite safe to say, have their place primarily in the higher, liberal, and classic institutions and grades of learning, rather than in the lower, technological, or practical grades, and branches of the system. So far as they possess them, the lower and less reputable branches of the educational scheme have evidently borrowed these things from the higher grades; and their continued persistence among the practical schools, without the sanction of the continued example of the higher and classic grades, would be highly improbable, to say the least. With the lower and practical schools and scholars, the adoption and cultivation of these usages is a case of mimicry--due to a desire to conform as far as may be to the standards of scholastic reputability maintained by the upper grades and classes, who have come by these accessory features legitimately, by the right of lineal devolution. The analysis may even be safely carried a step farther. Ritualistic survivals and reversions come out in fullest vigor and with the freest air of spontaneity among those seminaries of learning which have to do primarily with the education of the priestly and leisure classes. Accordingly it should appear, and it does pretty plainly appear, on a survey of recent developments in college and university life, that wherever schools founded for the instruction of the lower classes in the immediately useful branches of knowledge grow into institutions of the higher learning, the growth of ritualistic ceremonial and paraphernalia and of elaborate scholastic "functions" goes hand in hand with the transition of the schools in question from the field of homely practicality into the higher, classical sphere. The initial purpose of these schools, and the work with which they have chiefly had to do at the earlier of these two stages of their evolution, has been that of fitting the young of the industrious classes for work. On the higher, classical plane of learning to which they commonly tend, their dominant aim becomes the preparation of the youth of the priestly and the leisure classes--or of an incipient leisure class--for the consumption of goods, material and immaterial, according to a conventionally accepted, reputable scope and method. This happy issue has commonly been the fate of schools founded by "friends of the people" for the aid of struggling young men, and where this transition is made in good form there is commonly, if not invariably, a coincident change to a more ritualistic life in the schools.