The second and more important creation of the Greek mind was Science or the Sciences. In no earlier civilization can we trace anything but the faintest germs of this, while in Greek civilization it comes almost at once to flower and fruit. First and foremost we have to think of Mathematics, of Arithmetic and Geometry and Optics and Acoustics and Astronomy, but we must not forget also their later and perhaps not wholly so successful advances in Physics and Chemistry, in Botany and Zoology, in Anatomy and Physiology. Doubtless, especially in the case of the Sciences where experiments are required and have proved so fertile in the extension of our knowledge, there were grave defects, and too much trust was placed in mere observation and hasty speculation; but what they accomplished in Science is no less but more marvellous than what they accomplished in Art. The idea of Science was there, disengaged from the limiting restrictions of practical necessities, the idea of free and therefore all the more potent Science. The whole physical--and much more than the physical--environment of human life was proclaimed permeable to human thought and therefore governable by human will or at any rate already amicable and amenable to human purposes. But yet a third advance was made. The Greek mind became conscious of itself as the knower and therefore the lord and master of its world. Turning inward upon itself it discovered itself as the centre of its universe and set itself to explore this new inner realm of being. In the consciousness of itself it found inexhaustible interest and strength. Thus it created Philosophy, its last and greatest gift to humanity. In so doing it freed itself from the trammels even of Science, which thus became its servant and not its master--at the same time finally liberating itself from the narrowing and blinding influences of passion and imagination and all the shackles of merely practical needs and disabilities. Here too it fixed the idea or the ideal. 'Life without reflection upon life, without self-examination and self-study and self-knowledge, is a life not worth living by man.' In doing so it revealed a self deeper than the physical being of man and an environment wider and more real--more stable and permanent--than the physical cosmos, finding in the one and the other something more enduring, substantial, and precious than shows itself either to Science or the economic and political prudence, yet which alone gives meaning and worth to the one and the other. Thus for the first time arose before the mind of man the conception of a life not sunk in nature and practice, but superior to them and the end or meaning of their existence--a life of intense activity, of unfailing interest, of inexhaustible and eternal value.