To the student of politics the history of Greece is chiefly interesting as offering examples of numerous small states enjoying complete local autonomy, yet retaining a feeling of a larger nationality founded in a community of blood, language, and religion; a community, that is, in the sense that, fundamentally united in these three particulars, they yet acknowledged variations even in them, which distinguished without entirely separating them. From some points of view the experiment may be regarded as having been successful. From others it was a signal failure. Local jealousies and mutual provocations not only continually set city against city, clan against clan, but perpetually suggested invitations sent by one city, or even one party in a city, to foreign potentates or peoples to interfere in their behalf against another city or party, which they hated or feared, but were too weak to resist. Thus we find the Persians, Macedonians, Syrians, and Romans successively induced to interfere in Greek politics with the assurance that there were always some states, or some party in each state, who would welcome them. From time to time men of larger views had conceived the idea of creating a united Empire of Hellas, which might present an unbroken front to the foreigner. From time to time philosophers had preached the impossibility of combining complete local independence with the idea of a strong and vigorous nationality. But the true solution of the problem had never been successfully hit upon: and after various abortive attempts at combination, Greece was left, a helpless collection of disjointed fragments, to fall under the intrigues of Macedonia and Rome.