The last sentiment is an especially real experience to all Armenians. Objectified as it was at first in the vast plains, the broad river valleys, the mountain ranges, or simply in the soil that brought forth its vegetation, it came to be objectified in a spirit of independence and in the ideals of freedom and strength. These two objects of the national sentiment of love, the one material, the other immaterial, are not, however, to be dissociated in the social mind, as I have dissociated them on paper. They are inseparable, the material and the spiritual, and simply do not exist apart from each other. Only the emphasis varies, symbolized in one case by the peasant's kissing his native soil, and in the other by the far-away look toward the summit of some distant mountain. And when this sentiment of love is the most important of those sentiments that go to make up a national sentiment, that is, when it dominates all the others, holding them in subjection, there has come to be a national self. A continuous stream of consciousness envelopes the national self, and inasmuch as it implies a highly-organized and well-developed national self, national-self-consciousness is the larger term. It may be objectified and examined especially at a time of injustice from without, and even at the time of an obvious act of injustice by the state which usually results in civil strife. The latter case is illustrative of how one of the sentiments that make up the national sentiment may be under the domination of another, the sentiment of loyalty to the state being subordinate to the sentiment of love for the country in this case. That the national self is organic, i.e., that it is functional, a vital, living thing which grows and dies is clearly brought out by the second group of legends considered. This is the second general conclusion. The legends and traditions mentioned in this group are of course again part of a larger body, all of which have to do with the introduction of Christianity into the country. The important point is that from this larger body of beliefs there resulted a new national sentiment, new because something had come to be incorporated within it which was not there before. This something was a sentiment of loyalty to the church, evidenced in the readiness to uphold and protect the church with all its recognized encumbrances of hierarchies and paraphernalia against all foreign intrusion, whether peaceful or military in character. With the destruction of the state, this sentiment of loyalty to the church largely absorbed the sentiment of loyalty to the state. Reverence for the past glory of the nation went on unchanged except in so far as the church intensified it as a means of intensifying the whole national sentiment.