Part 10

This great scene, in its essential parts, has been repeated in another age and country. The theatre was an African wilderness, with Christian converts for Roman Senators. The little band, with their pastor, who was a local chief, assembled on a Sabbath morning for prayer, when suddenly robbers came upon them, as the Gauls upon Rome, and demanded cattle. The pastor, asking his people to sit still, calmly pointed to the cattle, and then turned back to unite with the rest in prayer. The robbers, like the Gauls, looked on in silence, awed into forbearance, until they quietly withdrew, injuring nobody and touching nothing. Such an instance, which is derived from the report of missionaries,[98] testifies again to the might of meekness, and proves that the Roman story, though reduced to the condition of a legend, is in harmony with actual life.

[98] Moffat, Missionary Labors and Scenes in Southern Africa, Ch. 32.

An admired picture by Virgil, in his melodious epic, furnishes similar testimony. The Trojan fleet, beaten by tempest on the raging waves, is about to succumb, when the God of the Sea, suddenly appearing in tranquil power, stills the hostile elements, as a man venerable for piety and deserts by a gentle word assuages a furious populace just breaking into sedition and outrage.[99] The sea and the populace were equally appeased. Alike in the god and the man was the same peaceful presence. Elsewhere is this same influence. Guizot, illustrates this same influence, when, describing the development of mediæval civilization, he exhibits an angry multitude subdued by an unarmed man, employing the _word_ instead of the _sword_.[100] And surely no reader of that noble historical romance, the _Promessi Sposi_, can forget that finest scene, where Frà Cristoforo, in an age of violence, after slaying his comrade in a broil, presents himself unarmed and penitent before the family and retainers of his victim, and by dignified gentleness awakens the admiration of men raging against him. Both hemispheres are at this moment occupied with the popular romance, _Le Juif Errant_, by Eugène Sue, where is an interesting picture of Christian courage superior to the trained violence of the soldier. Another example, made familiar by recent translations of _Frithiof's Saga_, the Swedish epic,[101] is more emphatic. The scene is a battle. Frithiof is in deadly combat with Atlé, when the falchion of the latter breaks. Throwing away his own weapon, Frithiof says,--

"_Swordless foeman's life Ne'er dyed this gallant blade._"

[99] "Ille regit dictis animos et pectora mulcet."

_Æneid_, I. 146-154.

[100] Guizot, Histoire de la Civilisation en France, Tom. II. p. 36.

[101] Longfellow, Poets and Poetry of Europe, p. 161: Tegnér.

The two champions now close in mutual clutch; they hug like bears, says the poet.

"'Tis o'er; for Frithiof's matchless strength Has felled his ponderous size, And 'neath that knee, a giant length, Supine the Viking lies. 'But fails my sword, thou Berserk swart,' The voice rang far and wide, 'Its point should pierce thy inmost heart, Its hilt should drink the tide.' 'Be free to lift the weaponed hand,' Undaunted Atlé spoke; Hence, fearless, quest thy distant brand: Thus I abide the stroke.'"

Frithiof regains his sword, intent to close the dread debate, while his adversary awaits the stroke; but his heart responds to the generous courage of his foe; he cannot injure one who has shown such confidence in him.

"_This quelled his ire, this checked his arm, Outstretched the hand of peace._"

I cannot leave these illustrations without alluding again to the treatment of the insane, teaching, by conclusive example, how strong in Nature must be the responsive principle. On proposing to remove the heavy chains from the raving maniacs of the Paris hospitals, the benevolent Pinel was regarded as one who saw visions or dreamed dreams. At last his wishes were gratified. The change in the patients was immediate; the wrinkled front of warring passion was smoothed into the serene countenance of Peace. The treatment by Force is now universally abandoned; the law of kindness takes its place; and these unfortunates mingle together, unvexed by restraints implying suspicion, and therefore arousing opposition. What an example to nations, who are little better than insane! The ancient hospitals, with their violent madness, making confusion and strife, are a dark, but feeble, type of the Christian nations, obliged to wear the intolerable chains of War, assimilating the world to one great mad-house; while the peace and good-will now abounding in these retreats are the happy emblems of what awaits mankind when at last we practically recognize the supremacy of those higher sentiments which are at once a strength and a charm,--

"making their future might Magnetic o'er the fixed, untrembling heart."

I might dwell also on recent experience, so full of delightful wisdom, in the treatment of the distant, degraded convict of New South Wales, showing how confidence and kindness on the part of overseers awaken a corresponding sentiment even in outcasts, from whose souls virtue seems blotted out.

Thus, from all quarters and sources--the far-off Past, the far-away Pacific, the verse of the poet, the legend of history, the cell of the mad-house, the congregation of transported criminals, the experience of daily life, the universal heart of man--ascends spontaneous tribute to that law according to which we respond to the sentiments by which we are addressed, whether of love or hate, of confidence or distrust.

If it be urged that these instances are exceptional, I reply at once, that it is not so. They are indubitable evidence of the real man, revealing the divinity of Humanity, out of which goodness, happiness, true greatness can alone proceed. They disclose susceptibilities confined to no particular race, no special period of time, no narrow circle of knowledge or refinement, but present wherever two or more human beings come together, and strong in proportion to their virtue and intelligence. Therefore on the nature of man, as impregnable ground, do I place the fallacy of this most costly and pernicious prejudice.

Nor is Human Nature the only witness: Christianity testifies in familiar texts, and then again by holiest lips. Augustine, in one of his persuasive letters, protests, with proverbial heart of flame, _against turning Peace into a Preparation for War_, and then tells the soldier whom he addresses to be _pacific even in war_.[102] From the religion of his Master the great Christian saint had learned that Love is more puissant than Force. To the reflecting mind, the Omnipotence of God himself is less discernible in earthquake and storm than in the gentle, but quickening, rays of the sun, and the sweet descending dews. He is a careless observer who does not recognize the superiority of gentleness and kindness in exercising influence or securing rights among men. As the storms of violence beat upon us, we hug mantles gladly thrown aside under the warmth of a genial sun.

[102] "Non enim pax quæritur ut bellum excitetur.... Esto ergo etiam bellando pacificus."--Augustini Epistola CCV., ad Bonifacium Comitem: Opera, Tom. II. p. 318.

Christianity not only teaches the superiority of Love to Force, it positively enjoins the practice of the former, as a constant, primal duty. It says, "Love your neighbors"; but it does not say, "In time of Peace rear the massive fortification, build the man-of-war, enlist standing armies, train militia, and accumulate military stores, to overawe and menace your neighbor." It directs that we should do to others as we would have them do to us,--a golden rule for all; but how inconsistent is that distrust in obedience to which nations professing peace sleep like soldiers on their arms! Nor is this all. Its precepts inculcate patience, forbearance, forgiveness of evil, even the duty of benefiting a destroyer, "as the sandal-wood, in the instant of its overthrow, sheds perfume on the axe which fells it." Can a people in whom this faith is more than an idle word authorize such enormous sacrifices to pamper the Spirit of War? Thus far nations have drawn their weapons from earthly armories, unmindful that there are others of celestial temper.

The injunction, "Love one another," is as applicable to nations as to individuals. It is one of the great laws of Heaven. And nations, like individuals, may well measure their nearness to God and to his glory by the conformity of their conduct to this duty.

* * * * *

In response to arguments founded on economy, the true nature of man, and Christianity, I hear the skeptical note of some advocate of the transmitted order of things, some one among the "fire-worshippers" of War, saying, All this is beautiful, but visionary; it is in advance of the age, which is not yet prepared for the great change. To such I answer: Nothing can be beautiful that is not true; but all this is true, and the time has come for its acceptance. Now is the dawning day, and now the fitting hour.

The name of Washington is invoked as authority for a prejudice which Economy, Human Nature, and Christianity repudiate. Mighty and reverend as is his name, more mighty and more reverend is Truth. The words of counsel which he gave were in accordance with the spirit of his age,--which was not shocked by the slave-trade. But his great soul, which loved virtue and inculcated justice and benevolence, frowns upon those who would use his authority as an incentive to War. God forbid that his sacred character should be profanely stretched, like the skin of John Ziska, on a militia-drum, to arouse the martial ardor of the American people!

The practice of Washington, during the eight years of his administration, compared with that of the last eight years for which we have the returns, may explain his real opinions. His condemnation of the present wasteful system speaks to us from the following table.[103]

[103] Executive Document No. 15, Twenty-eighth Congress, First Session.

+----------------------+----------------+---------------+ | Years. | Military | Naval | | | Establishment. | Establishment.| +----------------------+----------------+---------------+ | 1789-91 | $835,618 | $570 | | 1792 | 1,223,594 | 53! | | 1793 | 1,237,620 | | | 1794 | 2,733,539 | 61,409 | | 1795 | 2,573,059 | 410,562 | | 1796 | 1,474,672 | 274,784 | | Total, during eight |} ----------- | -------- | | years of Washington, |} $10,078,102 | $747,378 | | | | | | 1835 | $9,420,313 | $3,864,939 | | 1836 | 19,667,166 | 5,807,718 | | 1837 | 20,702,929 | 6,646,915 | | 1838 | 20,557,473 | 6,131,581 | | 1839 | 14,588,664 | 6,182,294 | | 1840 | 12,030,624 | 6,113,897 | | 1841 | 13,704,882 | 6,001,077 | | 1842 | 9,188,469 | 8,397,243 | | | | | | Total, during eight |} ------------ | ----------- | | recent years, |} $119,860,520 | $49,145,664 | +----------------------+----------------+---------------+

Thus the expenditures for the national armaments under the sanction of Washington were less than _eleven million_ dollars, while during a recent similar period of eight years they amounted to upwards of _one hundred and sixty-nine millions_,--an increase of nearly _fifteen hundred per cent_! To him who quotes the precept of Washington I commend the example. He must be strongly possessed by the martial mania who will not confess, that, in this age, when the whole world is at peace, and our national power is assured, _there is less need_ of these Preparations than in an age convulsed with War, when our national power was little respected. The only semblance of argument in their favor is the increased wealth of the country; but the capacity to endure taxation is no criterion of its justice, or even of its expediency.

Another fallacy is also invoked, that _whatever is is right_. A barbarous practice is elevated above all those authorities by which these Preparations are condemned. We are made to count principles as nothing, because not yet recognized by nations. But they are practically applied in the relations of individuals, towns, counties, and states in our Union. _All these have disarmed._ It remains only that they should be extended to the grander sphere of nations. Be it our duty to proclaim the principles, whatever the practice. Through us let Truth speak.

* * * * *

From the past and the present auspicious omens cheer us for the future. The terrible wars of the French Revolution were the violent rending of the body preceding the exorcism of the fiend. Since the morning stars first sang together, the world has not witnessed a peace so harmonious and enduring as that which now blesses the Christian nations. Great questions, fraught with strife, and in another age heralds of War, are now determined by Mediation or Arbitration. Great political movements, which a few short years ago must have led to bloody encounter, are now conducted by peaceful discussion. Literature, the press, and innumerable societies, all join in the work of inculcating good-will to man. The Spirit of Humanity pervades the best writings, whether the elevated philosophical inquiries of the "Vestiges of the Creation," the ingenious, but melancholy, moralizings of the "Story of a Feather," or the overflowing raillery of "Punch." Nor can the breathing thought and burning word of poet or orator have a higher inspiration. Genius is never so Promethean as when it bears the heavenly fire to the hearths of men.

In the last age, Dr. Johnson uttered the detestable sentiment, that he liked "a good Hater." The man of this age will say that he likes "a good Lover." Thus reversing the objects of regard, he follows a higher wisdom and a purer religion than the renowned moralist knew. He recognizes that peculiar Heaven-born sentiment, the Brotherhood of Man, soon to become the decisive touchstone of human institutions. He confesses the power of Love, destined to enter more and more into the concerns of life. And as Love is more heavenly than Hate, so must its influence redound more to the true glory of man and the approval of God. A Christian poet--whose few verses bear him with unflagging wing in immortal flight--has joined this sentiment with Prayer. Thus he speaks, in words of uncommon pathos and power:--

"He prayeth well who loveth well Both man and bird and beast.

"He prayeth best who loveth best All things, both great and small; For the dear God who loveth us, He made and loveth all."[104]

[104] Coleridge, Rime of the Ancient Mariner, Part VII.

The ancient Law of Hate is yielding to the Law of Love. It is seen in manifold labors of philanthropy and in missions of charity. It is seen in institutions for the insane, the blind, the deaf, the dumb, the poor, the outcast,--in generous efforts to relieve those who are in prison,--in public schools, opening the gates of knowledge to all the children of the land. It is seen in the diffusive amenities of social life, and in the increasing fellowship of nations; also in the rising opposition to Slavery and to War.

There are yet other special auguries of this great change, auspicating, in the natural progress of man, the abandonment of all international Preparations for War. To these I allude briefly, but with a deep conviction of their significance.

Look at the Past, and see how War itself is changed, so that its oldest "fire-worshipper" would hardly know it. At first nothing but savagery, with disgusting rites, whether in the North American Indian with Powhatan as chief, or the earlier Assyrian with Nebuchadnezzar as king, but yielding gradually to the influence of civilization. With the Greeks it was less savage, but always barbarous,--also with Rome always barbarous. Too slowly Christianity exerted a humanizing power. Rabelais relates how the friar Jean des Entommeures clubbed twelve thousand and more enemies, "without mentioning women and children, which is understood always." But this was War, as seen by that great genius in his day. This can be no longer. Women and children are safe now. The divine metamorphosis has begun.

Look again at the Past, and observe the _change in dress_. Down to a period quite recent the sword was the indispensable companion of the gentleman, wherever he appeared, whether in street or society; but he would be deemed madman or bully who should wear it now. At an earlier period the armor of complete steel was the habiliment of the knight. From the picturesque sketch by Sir Walter Scott, in the "Lay of the Last Minstrel," we learn the barbarous constraint of this custom.

"Ten of them were sheathed in steel, With belted sword, and spur on heel; They quitted not their harness bright, Neither by day nor yet by night:

They lay down to rest With corslet laced, Pillowed on buckler cold and hard; They carved at the meal With gloves of steel, And they drank the red wine through the helmet barred."

But all this is changed now.

Observe the _change in architecture and in domestic life_. Places once chosen for castles or houses were savage, inaccessible retreats, where the massive structure was reared to repel attack and to enclose its inhabitants. Even monasteries and churches were fortified, and girdled by towers, ramparts, and ditches,--while a child was stationed as watchman, to observe what passed at a distance, and announce the approach of an enemy. Homes of peaceful citizens in towns were castellated, often without so much as an aperture for light near the ground, but with loopholes through which the shafts of the crossbow were aimed. The colored plates now so common, from mediæval illustrations, especially of Froissart, exhibit these _belligerent armaments_, always so burdensome. From a letter of Margaret Paston, in the time of Henry the Sixth, of England, I draw supplementary testimony. Addressing in dutiful phrase her "right worshipful husband," she asks him to procure for her "some crossbows, and wyndacs [grappling-irons] to bind them with, and quarrels [arrows with square heads]," also "two or three short pole-axes to keep within doors"; and she tells her absent lord of apparent preparations by a neighbor,--"great ordnance within the house," "bars to bar the door crosswise," and "wickets on every quarter of the house to shoot out at, both with bows and with hand-guns."[105] Savages could hardly live in greater distrust. Let now the Poet of Chivalry describe another scene:--

"Ten squires, ten yeomen, mail-clad men, Waited the beck of the warders ten; Thirty steeds, both fleet and wight, Stood saddled in stable day and night, Barbed with frontlet of steel, I trow, And with Jedwood axe at saddle-bow; A hundred more fed free in stall: Such was the custom of Branksome Hall."

[105] Paston Letters, CXIII. (LXXVII. Vol. III. p. 315.)

This also is all changed now.

The principles causing this change are not only active still, but increasing in activity; nor can they be confined to individuals. Nations must soon declare them, and, abandoning martial habiliments and fortifications, enter upon peaceful, _unarmed life_. With shame let it be said, that they continue to live in the very relations of distrust towards neighbors which shock us in the knights of Branksome Hall, and in the house of Margaret Paston. They pillow themselves on "buckler cold and hard," while their highest anxiety and largest expenditure are for the accumulation of new munitions of War. The barbarism which individuals have renounced nations still cherish. So doing, they take counsel of the wild-boar in the fable, who whetted his tusks on a tree of the forest when no enemy was near, saying, that in time of Peace he must prepare for War. Has not the time come, when man, whom God created in his own image, and to whom he gave the Heaven-directed countenance, shall cease to look down to the beast for an example of conduct? Nay, let me not dishonor the beasts by the comparison. The superior animals, at least, prey not, like men, upon their own species. The kingly lion turns from his brother lion; the ferocious tiger will not raven upon his kindred tiger; the wild-boar of the forest does not glut his sharpened tusks upon a kindred boar.

"Sed jam serpentum major concordia: parcit Cognatis maculis similis fera: quando leoni Fortior eripuit vitam leo? quo nemore unquam Exspiravit aper majoris dentibus apri? Indica tigris agit rabida cum tigride _pacem Perpetuam_."[106]

[106] Juvenal, Sat. XV. 159-164.

To an early monarch of France just homage has been offered for effort in the cause of Peace, particularly in abolishing the Trial by Battle. To another monarch of France, in our own day, descendant of St. Louis, and lover of Peace worthy of the illustrious lineage, Louis Philippe, belongs the honest fame of first from the throne publishing the truth that Peace is endangered by Preparations for War. "The sentiment, or rather the principle," he says, in reply to an address from the London Peace Convention in 1843, "that in Peace you must prepare for War, _is one of difficulty and danger; for while we keep armies on land to preserve peace, they are at the same time incentives and instruments of war_. He rejoiced in all efforts to preserve peace, for that was what all needed. He thought the time was coming when we should get rid entirely of war in all civilized countries." This time has been hailed by a generous voice from the Army itself, by a Marshal of France,--Bugeaud, the Governor of Algiers,--who, at a public dinner in Paris, gave as a toast these words of salutation to a new and approaching era of happiness: "To the pacific union of the great human family, by the association of individuals, nations, and races! To the annihilation of War! To the transformation of destructive armies into corps of industrious laborers, who will consecrate their lives to the cultivation and embellishment of the world!" Be it our duty to speed this consummation! And may other soldiers emulate the pacific aspiration of this veteran chief, until _the trade of War_ ceases from the earth![107]

[107] There was a moment when the aspiration of the French marshal seemed fulfilled even in France, if we may credit the early Madame de Lafayette, who, in the first sentence of her Memoirs, announces perfect tranquillity, where "no other arms were known than instruments for the cultivation of the earth and for building, and the troops were employed on these things." Part of their work was to divert the waters of the Eure, so that the fountains at Versailles should have a perpetual supply: but this was better than War.--MADAME DE LAFAYETTE, _Mémoires de la Cour de France pour les Années 1688 et 1689_, p. 1.