that it profiteth man nothing if he gained the whole world and thereby suffered the loss of his own soul. Well, too, did they grasp the easy transition that it profits a nation nothing if it gain the whole world and suffer the loss of its own immortal soul. They, too, have held high that torch of liberty beside the golden door. They, too, watched with bated breath and a sense of solemn responsibility the hundreds of millions of people who looked to that hallowed shrine for security, for peace, for possible happiness. Like a giant beacon their light, too, has shone out over the world, guiding men from the dangers of Scylla and shielding them from the rocks of Charybdis. The danger, far from passing, is increasing in our own times, of men avoiding Scylla only to be crashed against Charybdis.

It is not so long ago that one whose memory we revere uttered an impressive prayer for America. He begged of Almighty God to vouchsafe to the people of this Nation the vision which is necessary to profit fully from the victory that was sure to come. Thank God that victory has been granted to us. To what end would that victory have been had we, in gaining it, snuffed out the light of the lady in New York harbor and had closed shut the golden door to a suffering world and in that victory, have lost the immortal soul of America. Righteous as our cause, just as our purpose, lofty as our ideals, what would it have profited to have gained the whole world and suffered the loss of our own soul.

In victory and triumph we must turn humbly toward God instead of away from God in haughty satisfaction of material attainment.

We must pray God that the vision may be ours: The vision for all the people and the vision, especially for us, in whose trembling hands has been placed the shivering, vibrant, yet strong, soul of America. Ours is the duty to hold high the torch, when men would snatch it from our grasp. Our American youth sacrificed their lives in order to preserve the brightness and the clear message that flashes from the soul of America. Ours is the task to be worthy of them and to leave for the future generations of young men and young women an example of vision that is clear, unwavering, and unfaltering. To do that we ourselves must beware of the rocks which flank both sides of the hallowed shrine of Liberty.

On one side there is the dangerous rock of Scylla. It has often been camouflaged as Liberty, but we must know that it is a liberty of indifference indifference to truth, indifference to morality, indifference to justice, and more than all else, indifference to the social good. It is an alleged vaunted right of the individual to say, to do, or to think anything whatsoever he pleases-no matter who or what might suffer. It is based on the assumption that there is no absolute standard of right and wrong; it sets up the individual as the supreme authority; it regards all regulations of liberty as unwarranted and unjustifiable restraint. We need not look far to find the various manifestations of this dangerous Scylla. We find it in the ideologies which maintain that there is no such thing as truth-there is merely a point of view; and their profound reason for such philosophy is because each man is his own measure of what is truth or good.

We look to education and find it indoctrinating even the young with the principle that all discipline is a restriction on the individual's right of self-expression. We come to the political order and we find it assuming that the state has a merely negative function-that is, to protect the individual rights. Finally, in the economic order, it argues that if Individuals are left free to run their business as they please without any social interference on the part of the Government, the maximum good of all will, in some miraculous way, be the outcome.

With heavy hearts and with nervous misgivings, we have witnessed the ravages caused by this relentless Scylla. We have seen it produce, or try to produce, a civilization made up of a series of cross-currents of egotism. Under the aegis of that concept, the world began to take on the aspect of a free-for-all which was dignified by calling it the struggle for existence. No one was interested in the common good, but only in his own little cosmos which he proudly called his ego. Little wonder that on such sharp rocks unity was shattered, unselfishness was lost, and the spirit of sacrifice for others was almost completely torn to shreds.

But the ravages of this indifference to the common good did not end here. It tore into the economic structure of life and left tremendous gashes which we called inequalities. Power and credit were concentrated in the hands of a few while the vast majority were reduced to the state of wage earners with little or no material security for the future. Logically that could lead to only one thing: The right of the rich to be rich, and of the poor to be poorer. Where were those words from the silent lips "Give me your tired, your poor, your huddled masses yearning to breathe free." Had the light at the golden door been dimmed by the glitter of the gold itself? Was our Nation going to lose its soul?

There were some who tried to avoid Scylla and they steered a course to Charybdis. They felt that in some way or other men had to be lifted out of their individual desires and brought to a regard for the good of all; some remedy had to be found to divert economic forces to the common good. Some means had to be invented to equalize inequalities and to recall an almost forgotten tie which bound men as brothers. And in looking for these avenues of escape they were dashed against the rocks of Charybdis.

They forgot that men were "yearning to breathe free." To them there opened but one course and that was to force them to live for the general welfare and to seek wealth and power in order to equalize inequalities. On the rocks appeared the barnacles of dictatorships. Dazzled by siren calls they proclaimed if individuals cannot be responsible to the voice of conscience prompting them to recognize social responsibilities, if unity did not come from inside men, from their minds and their hearts and their souls, then it would be made to come from outside-through compulsion, through force, through dictatorship.

Can you see the ship freighted with the destinies of men, swaying from one side, where the individual was called supreme; to the other, where the state was crowned with the laurels of supremacy? There is nothing surprising in that twist, for where there was no guardianship over the mind and heart and soul of liberty, the principle that the strong individual is permitted to devour the weak one will naturally lead to the principle that the strong state may devour the weak one. So it was that liberty began to take on a meaning which we emphatically refused to accept or to recognizethe liberty which Frederick Engels called the liberty of necessity. We have heard it shouted from high balconies, from crowded market places-"man is free, when he acts according to determined laws"; man is free, so long as he obeys the will of the dictator, and the dictator is always identified with the common good. Under this concept of society, then, we will have freedom of speech and freedom of the press-if they are used to support the dictator; men will have freedom to vote if their ballot is approved by the dictator; men will have freedom to think, to will, to desire, if they think and will and desire what the dictator thinks and wills and desires; and thus the total man is absorbed by the state. Yes, the total man, body and soul, and for that reason we have called this not liberty of necessity, but totalitarianism.

From our vantage point at that hallowed shrine of liberty, looking out over the world today we still see nations in danger of being dashed against Scylla or ground to complete impotence by Charybdis. Our colleagues, whose memory we revere today, have handed into our keeping that torch of liberation for the homeless, the tempest-tossed, the wretched refuse of the greed, the selfishness, the tyranny of men who, thank God, have gone down in defeat.

Yes, we have gained a victory of arms, but in gaining that victory have we not marched to the precipice of defeat when we face the danger of losing that for which we fought to win. The danger is not a new one.

It is as old as America itself.

Every individual American, every individual who has served in this body has been faced with the same danger and has met the challenge unhesitatingly and unflinchingly.

Those men whose names you heard called here todaySCRUGHAM of Nevada, JOHNSON of California, Thomas of Idaho, Мотt of Oregon; ERVIN of North Carolina, SNYDER of Pennsylvania, BURGIN of North Carolina-those men who now fail to answer "Present" when their names are called because they are no longer among the living, faced this challenge every day of their lives in the service of the people they represented and served.

Day after day they stood in this Chamber and the Chamber at the other end of this Capitol and bowed their heads in silent prayer for the strength to keep the light burning and the door open for the peoples of a world seeking the right to live in a country which guaranteed the dignity of the individual and yet preserved the soul of the Nation itself by perpetuating that right with the force of arms if necessary.

Day after day they stood with steadfast determination and unswerving courage in the cause of a people who to themselves could say: "We are free to think as we please, we are free to speak as we please, we are free to write as we please, we are free to worship as we please-our forefathers could not. We can."

Day after day when our men of arms stood on the battle fronts of the world and our men of brawn stood on the production lines in this "the arsenal of democracy"-these men of fortitude and purpose, these colleagues of ours stood at their posts of duty on the home front of eternal vigilance keeping the light burning and the door open, until felled by the hand of death.