Lisbon, on the morning of November 1, 1755, was taken and sacked by an earthquake. The spacious warehouses were destroyed; the lordly palaces, the massive convents, the impregnable fortresses, with the lofty citadel, were toppled to the ground; and as the affrighted people sought shelter in the churches, they were crushed beneath the falling masses. Twenty thousand persons perished. Fire and robbery mingled with earthquake, and the beautiful city seemed to be obliterated. The nations of Europe were touched by this terrible catastrophe, and succor from all sides was soon offered. Within three months, English vessels appeared in the Tagus, loaded with generous contributions,—twenty thousand pounds in gold, a similar sum in silver, six thousand barrels of salted meat, four thousand barrels of butter, one thousand bags of biscuit, twelve hundred barrels of rice, ten thousand quintals of corn, besides hats, stockings, and shoes.
Such was the desolation, and such the charity, sown by the earthquake at Lisbon,—an event which, after the lapse of nearly a century, still stands without a parallel. But War shakes from its terrible folds all this desolation, without its attendant charity. Nay, more; the Commonwealth of Nations voluntarily agrees, each with the others, under the grave sanctions of International Law, to invoke this desolation, in the settlement of controversies among its members, while it expressly declares that all nations, not already parties to the controversy, must abstain from any succor to the unhappy victim. High tribunals are established expressly to uphold this arbitrament, and, with unrelenting severity, to enforce its ancillary injunctions, to the end that no aid, no charity, shall come to revive the sufferer or alleviate the calamity. Vera Cruz has been bombarded and wasted by American arms. Its citadel, churches, houses, were shattered, and peaceful families at the fireside torn in mutilated fragments by the murderous bursting shell; but the English, the universal charities, which helped to restore Lisbon, were not offered to the ruined Mexican city. They could not have been offered, without offending against the Laws of War!
It is because men see War, in the darkness of prejudice, only as an agency of attack or defence, or as a desperate sally of wickedness, that they fail to recognize it as a form of judgment, sanctioned and legalized by Public Authority. Regarding it in its true character, as an establishment of the Commonwealth of Nations, and one of the "liberties" accorded to independent nations, it is no longer the expression merely of lawless or hasty passion, no longer the necessary incident of imperfect human nature, no longer an unavoidable, uncontrollable volcanic eruption of rage, of vengeances and counter-vengeances, knowing no bound; but it becomes a gigantic and monstrous Institution for the adjudication of international rights,—as if an earthquake, or other visitation of God, with its uncounted woes, and without its attendant charities, were legally invoked as Arbiter of Justice.
Surely all must unite in condemning the Arbitrament of War. The simplest may read and comprehend its enormity. Can we yet hesitate? But if War be thus odious, if it be the Duel of Nations, if it be the old surviving Trial by Battle, then must its unquestionable barbarism affect all its incidents, all its machinery, all its enginery, together with all who sanction it, and all who have any part or lot in it,—in fine, the whole vast System. It is impossible, by any discrimination, to separate the component parts. We must regard it as a whole, in its entirety. But half our work is done, if we confine ourselves to a condemnation of the Institution merely. There are all its instruments and agencies, all its adjuncts and accessaries, all its furniture and equipage, all its armaments and operations, the whole apparatus of forts, navies, armies, military display, military chaplains, and military sermons,—all together constituting, in connection with the Institution of War, what may be called the War System. This System we would abolish, believing that religion, humanity, and policy require the establishment of some peaceful means for the administration of international justice, and also the general disarming of the Christian nations, to the end that the prodigious expenditures now absorbed by the War System may be applied to purposes of usefulness and beneficence, and that the business of the soldier may cease forever.
While earnestly professing this object, I desire again to exclude all question of self-defence, and to affirm the duty of upholding government, and maintaining the supremacy of the law, whether on land or sea. Admitting the necessity of Force for such purpose, Christianity revolts at Force as the substitute for a judicial tribunal. The example of the Great Teacher, the practice of the early disciples, the injunctions of self-denial, love, non-resistance to evil,—sometimes supposed to forbid Force in any exigency, even of self-defence,—all these must apply with unquestionable certainty to the established System of War. Here, at least, there can be no doubt. If the sword, in the hand of an assaulted individual, may become the instrument of sincere self-defence, if, under the sanction of a judicial tribunal, it may become the instrument of Justice also, surely it can never be the Arbiter of Justice. Here is a distinction vital to the cause of Peace, and never to be forgotten in presenting its claims. The cautious sword of the magistrate is unlike—oh, how unlike!—the ruthless sword of War.
The component parts of the War System may all be resolved into Preparations for War,—as court-house, jail, judges, sheriffs, constables, and posse comitatus are preparations for the administration of municipal justice. If justice were not to be administered, these would not exist. If War were not sanctioned by the Commonwealth of Nations, as the means of determining international controversies, then forts, navies, armies, military display, military chaplains, and military sermons would not exist. They would be useless and irrational, except for the rare occasions of a police,—as similar preparations would now be in Boston, for defence against our learned neighbor, Cambridge,—or in the County of Essex, for defence against its populous neighbor, the County of Middlesex,—or in the State of Massachusetts, for defence against its conterminous States, Rhode Island and New York. Only recently have men learned to question these preparations; for it is only recently that they have opened their eyes to the true character of the system, in which they are a part. It will yet be seen, that, sustaining these, we sustain the system. Still further, it will yet be seen, that, sustaining these, we wastefully offend against economy, and violate also the most precious sentiments of Human Brotherhood,—taking counsel of distrust, instead of love, and provoking to rivalry and enmity, instead of association and peace.
Time does not allow me to discuss the nature of these preparations; and I am the more willing to abridge what I am tempted to say, because, on another occasion, I have treated this part of the subject. But I cannot forbear to expose their inconsistency with the spirit of Christianity. From a general comprehension of the War System, we perceive the unchristian character of the preparations it encourages and requires, nay, which are the synonyms of the system, or at least its representatives. I might exhibit this character by an examination of the Laws of War, drawn from no celestial fount, but from a dark profound of Heathenism. This is unnecessary. The Constitution of our own country furnishes an illustration remarkable as a touch-stone of the whole system. No town, county, or state has the "liberty" to "declare War." The exercise of any proper self-defence, arising from actual necessity, requires no such "liberty." Congress is expressly authorized to "declare War,"—that is, to invoke the Arbitrament of Arms. And the Constitution proceeds to state, that all "giving aid and comfort" to the enemy shall be deemed traitors. Mark now what is said by a higher authority. "Love your enemies"; "If thine enemy hunger, feed him; if he thirst, give him drink." Under the War System, obedience to these positive injunctions may expose a person to the penalty of the highest crime known to the law. Can this be a Christian system? But so long as War exists as an Institution this terrible inconsistency must appear.
The character of these preparations is distinctly, though unconsciously, attested by the names of vessels in the British Navy. From the latest official list I select an illustrative catalogue. Most are steamships of recent construction. Therefore they represent the spirit of the British Navy in our day,—nay, of those War Preparations in which they play so conspicuous a part. Here are the champions: Acheron, Adder, Alecto, Avenger, Basilisk, Bloodhound, Bulldog, Crocodile, Erebus, Firebrand, Fury, Gladiator, Goliah, Gorgon, Harpy, Hecate, Hound, Jackal, Mastiff, Pluto, Rattlesnake, Revenge, Salamander, Savage, Scorpion, Scourge, Serpent, Spider, Spiteful, Spitfire, Styx, Sulphur, Tartar, Tartarus, Teazer, Terrible, Terror, Vengeance, Viper, Vixen, Virago, Volcano, Vulture, Warspite, Wildfire, Wolf, Wolverine!