Every genuine impulse which moves people to work out a good for themselves and their kith, freeing them out of bondage into the service which is freedom, risks an evolution itself beset with hazards. First comes the impulse a way for the false and formal toward the real. The ideal of the true must then take shape and be made sufficiently definite to people's minds to be grasped and used. It solidifies, next, with all the imperfections which it needs must have; and then, in process of time, its necessary imperfections become the central point in many minds, and, behold, the time is ripe for another reform. 2