LITMIR.BIZ

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to the Federal Government; if their unification is to be anything more than a formality, they will have to delegate a control of their inter-State relations to an extent for which few minds are prepared at present.

      It is really quite idle to dream of a warless world in which States are still absolutely free to annoy one another with tariffs, with the blocking and squeezing of trade routes, with the ill-treatment of immigrants and travelling strangers, and between which there is no means of settling boundary disputes. Moreover, as between the united States of the world and the United States of America there is this further complication of the world position: that almost all the great States of Europe are in possession, firstly, of highly developed territories of alien language and race, such as Egypt; and, secondly, of barbaric and less-developed territories, such as Nigeria or Madagascar. There will be nothing stable about a world settlement that does not destroy in these “possessions” the national preference of the countries that own them and that does not prepare for the immediate or eventual accession of these subject peoples to State rank. Most certainly, however, thousands of intelligent people in those great European countries who believe themselves ardent for a world peace will be staggered at any proposal to place any part of “our Empire” under a world administration on the footing of a United States territory. Until they cease to be staggered by anything of the sort, their aspirations for a permanent peace will remain disconnected from the main current of their lives. And that current will flow, sluggishly or rapidly, towards war. For essentially these “possessions” are like tariffs, like the strategic occupation of neutral countries or secret treaties; they are forms of the conflict between nations to oust and prevail over other nations.

      Going on with such things and yet deprecating war is really not an attempt to abolish conflict; it is an attempt to retain conflict and limit its intensity; it is like trying to play hockey on the understanding that the ball shall never travel faster than eight miles an hour.

      Now it not only stands in our way to a permanent peace of the world that the great mass of men are not prepared for even the most obvious implications of such an idea, but there is also a second invincible difficulty—that there is nowhere in the world anybody, any type of men, any organisation, any idea, any nucleus or germ, that could possibly develop into the necessary over-Government. We are asking for something out of the air, out of nothingness, that will necessarily array against itself the resistance of all those who are in control, or interested in the control, of the affairs of sovereign States of the world as they are at present; the resistance of a gigantic network of Government organisations, interests, privileges, assumptions.

      Against this a headless, vague aspiration, however universal, is likely to prove quite ineffective. Of course, it is possible to suggest that the Hague Tribunal is conceivably the germ of such an overriding direction and supreme court as the peace of the world demands, but in reality the Hague Tribunal is a mere legal automatic machine. It does nothing unless you set it in motion. It has no initiative. It does not even protest against the most obvious outrages upon that phantom of a world-conscience—international law.

      Pacificists in their search for some definite starting-point, about which the immense predisposition for peace may crystallise, have suggested the Pope and various religious organisations as a possible basis for the organisation of peace. But there would be no appeal from such a beginning to the non-Christian majority of mankind, and the suggestion in itself indicates a profound ignorance of the nature of the Christian churches. With the exception of the Quakers and a few Russian sects, no Christian sect or church has ever repudiated war; most have gone out of the way to sanction it and bless it.

      It is altogether too rashly assumed by people whose sentimentality outruns their knowledge that Christianity is essentially an attempt to carry out the personal teachings of Christ. It is nothing of the sort, and no church authority will support that idea. Christianity—more particularly after the ascendancy of the Trinitarian doctrine was established—was and is a theological religion; it is the religion that triumphed over Arianism, Manichseism, Gnosticism, and the like; it is based not on Christ, but on its creeds. Christ, indeed, is not even its symbol; on the contrary, the chosen symbol of Christianity is the cross to which Christ was nailed and on which He died. It was very largely a religion of the legions. It was the warrior Theodosius who, more than any single other man, imposed it upon Europe.

      There is no reason, therefore, either in precedent or profession, for expecting any plain lead from the churches in this tremendous task of organising and making effective the widespread desire of the world for peace. And even were this the case, it is doubtful if we should find in the divines and dignitaries of the Vatican, of the Russian and British official churches, or of any other of the multitudinous Christian sects, the power and energy, the knowledge and ability, or even the goodwill needed to negotiate so vast a thing as the creation of a world authority.

      One other possible starting-point has been suggested. It is no great feat for a naive imagination to suppose the President of the Swiss Confederation or the President of the United States—for each of these two systems is an exemplary and encouraging instance of the possibility of the pacific synthesis of independent States—taking a propagandist course and proposing extensions of their own systems to the suffering belligerents.

      But nothing of the sort occurs. And when you come to look into the circumstances of these two Presidents you will discover that neither of them is any more free than anybody else to embark upon the task of creating a State-overriding, war-preventing organisation of the world. He has been created by a system, and he is bound to a system; his concern is with the interests of the people of Switzerland or of the United States of America. President Wilson, for example, is quite sufficiently occupied by the affairs of the White House, by the clash of political parties, by interferences with American overseas trade and the security of American citizens. He has no more time to give to projects for the fundamental reconstruction of international relationships than has any recruit drilling in England, or any captain on an ocean liner, or any engineer in charge of a going engine.

      We are all, indeed, busy with the things that come to hand every day. We are all anxious for a permanent world peace, but we are all up to the neck in things that leave us no time to attend to this world peace that nearly every sane man desires.

      Meanwhile, a small minority of people who trade upon contention—militarists, ambitious kings and statesmen, war contractors, loan mongers, sensational journalists—follow up their interests and start and sustain war.

      There lies the paradoxical reality of this question. Our first inquiry lands us into the elucidation of this deadlock. Nearly everybody desires a world peace, and yet there is not apparent anywhere any man free and able and willing to establish it, while, on the other hand, there are a considerable number of men in positions of especial influence and power who will certainly resist the arrangements that are essential to its establishment.

      But does this exhaust the question, and must we conclude that mankind is doomed to a perpetual, futile struggling of States and nations and peoples—breaking ever and again into war? The answer to that would probably, be “Yes” if it were not for the progress of war. War is continually becoming more scientific, more destructive, more coldly logical, more intolerant of non-combatants, and more exhausting of any kind of property. There is every reason to believe that it will continue to intensify these characteristics. By doing so it may presently bring about a state of affairs that will supply just the lacking elements that are needed for the development of a world peace.

      I would venture to suggest that the present war is doing so now: that it is producing changes in men’s minds that may presently give us both the needed energy and the needed organisation from which a world direction may develop.

      The first, most distinctive thing about this conflict is the exceptionally searching way in which it attacks human happiness. No war has ever destroyed happiness so widely. It has not only killed and wounded an unprecedented proportion of the male population of all the combatant nations, but it has also destroyed wealth beyond precedent. It has also destroyed freedom—of movement, of speech, of economic enterprise. Hardly anyone alive has escaped the worry of it and the threat of it. It has left scarcely a life untouched, and made scarcely a life happier. There is a limit to the principle that “everybody’s business is nobody’s business.” The establishment

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