What is the correlate to the social side of man’s nature? Where is the domain that matches it? Where is the vast realm, large enough to furnish sufficient scope for all the possibilities which seem to lie folded within it? A study of the eye reveals the fact that the light of the sun is necessary to furnish an element wide and ethereal enough for the exercise of its functions. By a study of the ear, we learn that it is related to sound with all its possibilities of harmony. The fin of the fish is related to the waters of the sea. The bird’s wing is a prophecy of the sky. The migrating instinct of the wild goose is related to the South, with its soft skies and balmy air. In the calculations of Adams, in England, and of Leverrier, in France, the perturbations of the planet Uranus were in correspondence with the planet Neptune. On the side of himself as individual, as we have seen, man is related to the earth with all it contains to satisfy the needs of the body. We wish also to determine the nature and dimensions of the sphere to which he is related as social. We have seen that, even within national boundaries, human life comes to be fertile in great men, great deeds, and great art, when the expression of it is social, rather than individual. With such disposition of her national life force, Greece reached an unparalleled height of grandeur and influence. But all outside of Greece were esteemed as barbarians. The barbarian hordes around her state were like so many walls, which kept the waves of national life from passing out into any world-wide sea. The limits were soon reached, then the waves receded, to be thrown back again in quick succession against the encompassing walls. Was this not in violation of the law and nature of the expression which the social side of man, by its very structure, is inclined to give of itself? Is it not, by its nature, disposed to pass out in accordance with moral laws, which have no boundaries and limits? And were not the walls they permitted their hate to build of the barbarians on the outside to arrest the outward flow of their national life, the evidence of a tacit treaty with their selfishness? Did these not, after all, bear witness to a hampered and halted surrender to the nobler side of their nature? Did they not show that the Greeks were only willing to give social expression to their national life, as far as the boundary lines of Achai? Too noble to permit the emphasis to rest on the individual side of her people, as separate members of the state, she lifted narrowness and selfishness into greater place by giving them national form.