For the finer spirits of Europe there are two dwelling-places: our earthly fatherland, and that other City of God. Of the one we are the guests, of the other the builders. To the one let us give our lives and our faithful hearts; but neither family, friend, nor fatherland, nor aught that we love has power over the spirit. The spirit is the light. It is our duty to lift it above tempests, and thrust aside the clouds which threaten to obscure it; to build higher and stronger, dominating the injustice and hatred of nations, the walls of that city wherein the souls of the whole world may assemble. I feel here how the generous heart of Switzerland is thrilled, divided between sympathies for the various nations, and lamenting that it cannot choose freely between them, nor even express them. I understand its torment; but I know that this is salutary. I hope it will rise thence to that superior joy of a harmony of races, which may be a noble example for the rest of Europe. It is the duty of Switzerland now to stand in the midst of the tempest, like an island of justice and of peace, where, as in the great monasteries of the early Middle Ages, the spirit may find a refuge from unbridled force; where the fainting swimmers of all nations, those who are weary of hatred, may persist, in spite of all the wrongs they have seen and suffered, in loving all men as their brothers. I know that such thoughts have little chance of being heard today. Young Europe, burning with the fever of battle, will smile with disdain and show its fangs like a young wolf. But when the access of fever has spent itself, wounded and less proud of its voracious heroism, it will come to itself again. Moreover I do not speak to convince it. I speak but to solace my conscience ... and I know that at the same time I shall solace the hearts of thousands of others who, in all countries, cannot or dare not speak themselves. _Journal de Genève_, September 15, 1914. IV. THE LESSER OF TWO EVILS: PANGERMANISM, PANSLAVISM I do not hold the doctrine expounded by a certain saintly king, that it is useless to enter into discussion with heretics--and we regard all those who do not agree with our opinions as heretics nowadays--but that it is sufficient to brain them. I feel the need of understanding my enemy's reasons. I am unwilling to believe in unfairness. Doubtless my enemy is as passionately sincere as I am. Why, then, should we not attempt to understand each other? For such an understanding, though it will not suppress the conflict, may perhaps suppress our hatred; and it is hatred more than anything else that I regard as my enemy.