Then comes the gradual addition of tenderer associations, family ties of the earliest. Then, still primitive, but not yet outgrown, the groping religious sentiment of early ancestor-worship, adding sanctity to safety, and driving deep our sentiment for home. It was the place in which to pray, to keep alight the sacred fire, and pour libations to departed grandfathers. Following this, the slow-dying era of paternal government gave a new sense of honor to the place of comfort and the place of prayer. It became the seat of government also,—the palace and the throne. Upon this deep foundation we have built a towering superstructure of habit, custom, law; and in it dwell together every deepest, oldest, closest, and tenderest emotion of the human individual. No wonder we are blind and deaf to any suggested improvement in our lordly pleasure-house. But look farther. Without contradicting any word of the above, it is equally true that the highest emotions of humanity arise and live outside the home and apart from it. While religion stayed at home, in dogma and ceremony, in spirit and expression, it was a low and narrow religion. It could never rise till it found a new spirit and a new expression in human life outside the home, until it found a common place of worship, a ceremonial and a morality on a human basis, not a family basis. Science, art, government, education, industry,—the home is the cradle of them all, and their grave, if they stay in it. Only as we live think, feel, and work outside the home, do we become humanly developed, civilized, socialized. The exquisite development of modern home life is made possible only as an accompaniment and result of modern social life. If the reverse were true, as is popularly supposed, all nations that have homes would continue to evolve a noble civilization. But they do not. On the contrary, those nations in which home and family worship most prevail, as in China, present a melancholy proof of the result of the domestic virtues without the social. A noble home life is the product of a noble social life. The home does not produce the virtues needed in society. But society does produce the virtues needed in such homes as we desire to-day. The members of the freest, most highly civilized and individualized nations, make the most delightful members of the home and family. The members of the closest and most highly venerated homes do not necessarily make the most delightful members of society.