And when formal government came a pure democracy, social and political--it came of individual interest and neighborly love and of no abstract philosophical theory or of protest against oligarchy; it came from the application, voluntary for the most part, of "older institutions and ideas to the transforming influence of land," free land; and such has been the result, says Professor Turner, [Footnote: See his "Significance of the Frontier in American History," in "Fifth Yearbook of the National Herbart Society, 1899," also his "Significance of the Mississippi Valley in American History," in "Mississippi Valley Historical Association Proceedings, 1909-10."] that fundamentally "American democracy is the outcome of the American people in dealing with the West," that is, the people of this valley of the French pioneers. The democratical man, as Socrates is made to define him in Plato's "Republic," was one in whom the licentious and extravagant desires have expelled the moderate appetites and love of decorum, which he inherited from his oligarchical father. "Such a man," he adds, "lives a life of enjoyment from day to day, guided by no regulating principle, but turning from one pleasure to another, just as fancy takes him. All pleasures are in his eyes equally good and equally deserving of cultivation. In short, his motto is 'Liberty and Equality.'" But the early "democratical man" of that valley, even if he came remotely from such oligarchical sires as Socrates gives immediately to all democratical men, reached his motto of "Liberty and Equality" through no such sensual definition of life. It is true that many of those first settlers migrated from places where the opportunities seemed restricted or conventions irksome or privileges unequal, but it was no "licentious or extravagant desire" or flitting from pleasure to pleasure that filled that valley with sober, pale-faced, lean- featured men and tired, gentle women who enjoyed the "liberty" not of a choice of pleasurable indulgences but of interminable struggles, the "equality" of being each on the same social, economic, and political footing as his neighbor. The sequent democracy was derived of neighborliness and good fellowship, the "natural issue of their interests, their occupations, and their manner of life," and was not constructed of any theory of an ideal state. Nor were they frightened by the arguments of Socrates, who found in the "extravagant love of liberty" the preface to tyranny. And they would not have been frightened even if they had been familiar with his doctrine of democracy. They little dreamed that they were exemplifying the doctrines of a French philosopher or refuting those of a Greek thinker.