the best student ever turned out from the Medical Faculty of the Melbourne University and a distinguished young physiologist who seemed to be destined to become one of the first physicians of his time, viewed with foreboding his resolve to go to the front, for "Wherever he was he had to be in the game," they said; and a few weeks later he was killed at Gallipoli on the threshold of his career. The qualities that count in peace are the qualities that count in war, and the high-spirited man who throws himself bravely into the dangerous adventures of peace is fully the equal of the hero of the battlefield, and himself prepared to become that hero.13
It would seem, therefore, on the whole, that when the eugenist takes a wide survey of this question, he need not qualify his disapproval of war by any regrets over the loss of such virtues as warfare fosters. In every progressive civilisation the moral equivalents of war are already in full play. Peace, as well as war, "develops the noblest attributes of man"; peace, rather than war, preserves the human sea from putrescence; it is the condemnation of peace, rather than the condemnation of war, which is not only absurd but immoral. We are not called upon to choose between the manly virtues of war and the effeminate degeneracy of peace. The Great War of to-day may perhaps help us to realise that the choice placed before us is of another sort. The virtues of daring and endurance will never fail in any vitally progressive community of men, alike in the causes of war and of peace.14 But on the one hand we find those virtues at work in the service of humanity, creating ever new marvels of science and of art, adding to the store of the precious heirlooms of the race which are a joy to all mankind. On the other hand, we see these same virtues in the service of savagery, extinguishing those marvels, killing their creators, and destroying every precious treasure of mankind within reach. That—it seems to be one of the chief lessons of this war—is the choice placed before us who are to-day called upon to build the world of the future on a firmer foundation than our own world has been set.
IV
MORALITY IN WARFARE
There are some idealistic persons who believe that morality and war are incompatible. War is bestial, they hold, war is devilish; in its presence it is absurd, almost farcical, to talk about morality. That would be so if morality meant the code, for ever unattained, of the Sermon on the Mount. But there is not only the morality of Jesus, there is the morality of Mumbo Jumbo. In other words, and limiting ourselves to the narrower range of the civilised world, there is the morality of Machiavelli and Bismarck, and the morality of St. Francis and Tolstoy.
The fact is, as we so often forget, and sometimes do not even know, morality is fundamentally custom, the mores, as it has been called, of a people. It is a body of conduct which is in constant motion, with an exalted advance-guard, which few can keep up with, and a debased rearguard, once called the black-guard, a name that has since acquired an appropriate significance. But in the substantial and central sense morality means the conduct of the main body of the community. Thus understood, it is clear that in our time war still comes into contact with morality. The pioneers may be ahead; the main body is in the thick of it.
That there really is a morality of war, and that the majority of civilised people have more or less in common a certain conventional code concerning the things which may or may not be done in war, has been very clearly seen during the present conflict. This moral code is often said to be based on international regulations and understandings. It certainly on the whole coincides with them. But it is the popular moral code which is fundamental, and international law is merely an attempt to enforce that morality.
The use of expanding bullets and poison gases, the poisoning of wells, the abuse of the Red Cross and the White Flag, the destruction of churches and works of art, the infliction of cruel penalties on civilians who have not taken up arms—all such methods of warfare as these shock popular morality. They are on each side usually attributed to the enemy, they are seldom avowed, and only adopted in imitation of the enemy, with hesitation and some offence to the popular conscience, as we see in the case of poison gas, which was only used by the English after long delay, while the French still hesitated. The general feeling about such methods, even when involving scientific skill, is that they are "barbarous."
As a matter of fact, this charge of "barbarism" against those methods of warfare which shock our moral sense must not be taken too literally. The methods of real barbarians in war are not especially "barbarous." They have sometimes committed acts of cruelty which are revolting to us to-day, but for the most part the excesses of barbarous warfare have been looting and burning, together with more or less raping of women, and these excesses have been so frequent within the last century, and still to-day, that they may as well be called "civilised" as "barbarous." The sack of Rome by the Goths at the beginning of the fifth century made an immense impression on the ancient world, as an unparalleled outrage. St. Augustine in his City of God, written shortly afterwards, eloquently described the horrors of that time. Yet to-day, in the new light of our own knowledge of what war may involve, the ways of the ancient Goths seem very innocent. We are expressly told that they spared the sacred Christian places, and the chief offences brought against them seem to be looting and burning; yet the treasure they left untouched was vast and incalculable and we should be thankful indeed if any belligerent in the war of to-day inflicted as little injury on a conquered city as the Goths on Rome. The vague rhetoric which this invasion inspired scarcely seems to be supported by definitely recorded facts, and there can be very little doubt that the devastation wrought in many old wars exists chiefly in the writings of rhetorical chroniclers whose imaginations were excited, as we may so often see among the journalists of to-day, by the rumour of atrocities which have never been committed. This is not to say that no devastation and cruelty have been perpetrated in ancient wars. It seems to be generally agreed that in the famous Thirty Years' War, which the Germans fought against each other, atrocities were the order of the day. We are constantly being told, in respect of some episode or other of the war of to-day, that "nothing like it has been seen since the Thirty Years' War." But the writers who make this statement, with an off-hand air of familiar scholarship, never by any chance bring forward the evidence for this greater atrociousness of the Thirty Years' War,15 and one is inclined to suspect that this oft-repeated allusion to the Thirty Years' War as the acme of military atrocity is merely a rhetorical flourish.
In any case we know that, not so many years after the Thirty Years' War, Frederick the Great, who combined supreme military gifts with freedom from scruple in policy, and was at the same time a great representative German, declared that the ordinary citizen ought never to be aware that his country is at war.16 Nothing could show more clearly the military ideal, however imperfectly it may sometimes have been attained, of the old European world. Atrocities, whether regarded as permissible or as inevitable, certainly occurred. But for the most part wars were the concern of the privileged upper class; they were rendered necessary by the dynastic quarrels of monarchs and were carried out by a professional class with aristocratic traditions and a more or less scrupulous regard to ancient military etiquette. There are many stories of the sufferings of the soldiery in old times, in the midst of abundance, on account of military respect for civilian property. Von der Goltz remarks that "there was a time when the troops camped in the cornfields and yet starved," and states that in 1806 the Prussian main army camped close to huge piles of wood and yet had no fires to warm themselves or cook their food.17
The legend, if legend it is, of the French officer who politely requested the English officer opposite him to "fire first" shows how something of the ancient spirit of chivalry was still regarded as the accompaniment of warfare. It was an occupation which only incidentally concerned the ordinary citizen. The English, especially, protected by the sea and always living in open undefended cities, have usually been able to preserve this indifference to the continental wars in which their kings have constantly been engaged, and, as we see, even in the most unprotected European countries, and the most profoundly warlike, the Great Frederick set forth precisely the same ideal of war.
The fact seems to be that while war is nowadays less chronic than of old, less prolonged, and less easily provoked, it is a serious fallacy to suppose that it is also less barbarous. We imagine that it must be so simply because