having, again according to Sir H. Maine, contributed both to the American Declaration of Independence and to the French Revolution. There is one more aspect deserving our attention, under which the theory of Nature has been presented both in ancient and modern times. A dialogue which, whether rightly or wrongly attributed to Plato, may be taken as good evidence on the subject it relates to,[65] exhibits Hippias in the character of a universal genius, who can not only teach every science and practise every kind of literary composition, but has also manufactured all the clothes and other articles about his person. Here we have precisely the sort of versatility which characterises uncivilised society, and which believers in a state of nature love to encourage at all times. The division of labour, while it carries us ever farther from barbarism, makes us more dependent on each other. An Odysseus is master of many arts, a Themistocles of two, a Demosthenes of only one. A Norwegian peasant can do more for himself than an English countryman, and therefore makes a better colonist. If we must return to Nature, our first step should be to learn a number of trades, and so be better able to shift for ourselves. Such was the ideal of Hippias, and it was also the ideal of the eighteenth century. Its literature begins with _Robinson Crusoe_, the story of a man who is accidentally compelled to provide himself, during many years, with all the necessaries of life. Its educational manuals are, in France, Rousseau’s _Émile_; in England, Day’s _Sandford and Merton_, both teaching that the young should be thrown as much as possible on their own resources. One of its types is Diderot, who learns handicrafts that he may describe them in the _Encyclopédie_. Its two great spokesmen are Voltaire and Goethe, who, after cultivating every department of literature, take in statesmanship as well. And its last word is Schiller’s _Letters on Aesthetic Culture_, holding up totality of existence as the supreme ideal to be sought after.