without thought or imagination of other roads leading to new and more
beautiful life. Every now and then, when the world was still vast and
full of undiscovered wonders, some adventurers would leave the harbor,
and steer their galleys past the known coast and the familiar cities and
over unraveled seas, seeking some new land where life might be freer and
ampler than that they had known. Is the old daring gone? Are there not
such spirits among us ready to join in the noblest of all adventures--
the building up of a civilization--so that the human might reflect the
divine order? In the divine order there is both freedom and solidarity.
It is the virtue of the soul to be free and its nature to love; and
when it is free and acts by its own will it is most united with all
other life. Those planetary spirits who move in solemn motion about the
heavens I do not conceive as the slaves of Deity but as its adorers.
But that material nature in which the soul is embodied has the dividing
quality of the prism, which resolves pure light into distinct rays; and
so on earth we get the principle of freedom and the virtue of solidarity
as separated ideals continually at warfare with each other, and the
reconcilement on earth of these principles in man is the conquest of
matter by the spirit. This dramatic sundering on earth of virtues in
unison in the heavens explains the struggle between Protestantism and
Catholicism, between nationality and imperialism, between individualist
and socialist, between dynamic and static in philosophy. Indeed in the
last analysis all human conflicts are the balancing on earth of the
manifestation of divine principles which are one in the unmanifest
spirit.

The civilization we create, the social order we build up, must provide
for essential freedom for the individual and for solidarity of the
nation. Now essential freedom is denied to men if they are in their
condition servile. Can we contemplate the permanent existence of a