to make his pursuit of power easier to-day by his art of mitigating the obstructive forces that come from the higher region of his humanity. With his cult of power and his idolatry of money he has, in a great measure, reverted to his primitive barbarism, a barbarism whose path is lit up by the lurid light of intellect. For barbarism is the simplicity of a superficial life. It may be bewildering in its surface adornments and complexities, but it lacks the ideal to impart to it the depth of moral responsibility. II Society suffers from a profound feeling of unhappiness, not so much when it is in material poverty as when its members are deprived of a large part of their humanity. This unhappiness goes on smouldering in the subconscious mind of the community till its life is reduced to ashes or a sudden combustion is produced. The repressed personality of man generates an inflammable moral gas deadly in its explosive force. We have seen in the late war, and also in some of the still more recent events of history, how human individuals freed from moral and spiritual bonds find a boisterous joy in a debauchery of destruction. There is generated a disinterested passion of ravage. Through such catastrophe we can realise what formidable forces of annihilation are kept in check in our communities by bonds of social ideas; nay, made into multitudinous manifestations of beauty and fruitfulness. Thus we know that evils are, like meteors, stray fragments of life, which need the attraction of some great ideal in order to be assimilated with the wholesomeness of creation. The evil forces are literally outlaws; they only need the control and cadence of spiritual laws to change them into good. The true goodness is not the negation of badness, it is in the mastery of it. Goodness is the miracle which turns the tumult of chaos into a dance of beauty.