But we have been letting the essentials of education slip back into a secondary place in our pursuit of mere equipment, and we see the results to-day throughout all the modern states of the world, in a loss of cohesion, discipline and co-operation. Men will not co-operate except to raise prices on the consumer or wages on the employer, and everyone scrambles for a front place and a good time. And they do so, partly no doubt by virtue of an ineradicable factor in them known as Original Sin, but also very largely because the vision of life that was built up in their minds at school and in their homes was fragmentary and uninspiring; it had no commanding appeal for their imaginations, and no imperatives for their lives. So I put it, that for the opening books of our Bible of Civilization, our Bible translated into terms of modern knowledge, and as the basis of all our culture, we shall follow the old Bible precedent exactly. We shall tell to every citizen of our community, as plainly, simply and beautifully as we can, the New Story of Genesis, the tremendous spectacle of the Universe that science has opened to us, the flaming beginnings of our world, the vast ages of its making and the astounding unfolding, age after age, of Life. We shall tell of the changing climates of this spinning globe and the coming and going of great floras and faunas, mighty races of living things, until out of the vast, slow process our own kind emerged. And we shall tell the story of our race. How through hundreds of thousands of years it won power over nature, hunted and presently sowed and reaped. How it learnt the secrets of the metals, mastered the riddle of the seasons, and took to the seas. That story of our common inheritance and of our slow upward struggle has to be taught throughout our entire community, in the city slums and in the out-of-the-way farmsteads most of all. By teaching it, we restore again to our people the lost basis of a community, a common idea of their place in space and time. Then, still following the Bible precedent, we must tell a universal history of man. And though on the surface it may seem to be a very different history from the Bible story, in substance it will really be very much the same history, only robbed of ancient trappings and symbols, and made real and fresh again for our present ideas. It will still be a story of conditional promises, the promises of human possibility, a record of sins and blunders and lost opportunities, of men who walked not in the ways of righteousness, of stiff-necked generations, and of merciful renewals of hope. It will still point our lives to a common future which will be the reward and judgment of our present lives.