But, though we may not hope to lay down a definition which shall clearly mark off the nation from all other human groups, we may usefully define the nation-state or nation in the most highly developed form that it has yet attained, and recognise that various peoples partake of the nature of, or approach the type of, the nation in so far as they exhibit something of its essential character. It is perhaps hardly necessary to point out that it is only in the nation-state, or nation in the fullest sense of the word, that the state becomes identical with the nation, and that this identification has only been achieved in modern history by the growth among a few peoples of representative institutions and the democratic spirit. In the work mentioned above Prof. Ramsay Muir writes—“What do we mean by a Nation? It is obviously not the same thing as a race, and not the same thing as a state. It may be provisionally defined as a body of people who feel themselves to be naturally linked together by certain affinities which are so strong and real for them that they can live happily together, are dissatisfied when disunited, and cannot tolerate subjection to peoples who do not share these ties[43].” The provisional definition has the merit of recognising that nationhood is essentially a mental condition and must be defined in psychological terms. The author goes on to inquire—“What are the ties of affinity which are necessary to constitute a nation?” He then considers the following conditions: (1) “occupation of a defined geographical area,” (2) “unity of race,” (3) “unity of language,” (4) “unity of religion,” (5) “common subjection, during a long stretch of time, to a firm and systematic government,” (6) “community of economic interest, with the similarity of occupations and outlook which it brings,” (7) “the possession of a common tradition, a memory of sufferings endured and victories won in common, expressed in song and legend, in the dear names of great personalities that seem to embody in themselves the character and ideals of the nation, in the names also of sacred places wherein the national memory is enshrined.” Of the last he says that it is “the most potent of all nation-moulding factors, the one indispensable factor”; thus showing his sense of the essentially psychological nature of nationhood. But of all the other six ‘factors’ enumerated, he shows that they are unessential. After reaching this negative conclusion, that nationhood cannot be defined by any one of these marks or factors, he writes: “Nationality, then, is an elusive idea, difficult to define. It cannot be tested or analysed by formulæ, such as German professors love. Least of all must it be interpreted by the brutal and childish doctrine of racialism. Its essence is a sentiment, and in the last resort we can only say that a nation is a nation because its members passionately and unanimously believe it to be so. But they can only believe it to be so if there exist among them real