The working-men of England responded to this appeal, in a crowded meeting at St. James's Hall, London, where all the speakers were working-men and representatives of the various handicrafts, except the Chairman, whose strong words found echo in the intense convictions of the large assemblage:—
"One object of this meeting is to make the horror universally inspired by the enormous and cruel carnage of this terrible war the groundwork for appealing to the working classes and the people of all other European countries to join in protesting against war altogether, [prolonged cheers,] as the shame of Christendom, and direst curse and scourge of the human race. Let the will of the people sweep away war, which cannot he waged without them. ['Hear!'] Away with enormous standing armies, ['Hear!'] the nurseries and instruments of war,—nurseries, too, of vice, and crushing burdens upon national wealth and prosperity! Let there go forth from the people of this and other lands one universal and all-overpowering cry and demand for the blessings of peace!" [Footnote: Ibid., October 1st, p. 125.]
At this meeting the Honorary Secretary of the Workmen's Peace Committee, after announcing that the working-men of upwards of three hundred towns had given their adhesion to the platform of the Committee, thus showing a determination to abolish war altogether, moved the following resolution, which was adopted:—-
"That war, especially with the present many fearful contrivances for wholesale carnage an destruction, is repugnant to every principle of reason, humanity, and religion; and this meeting earnestly invites all civilized and Christian peoples to insist upon the abolition of standing armies, and the settlement by arbitration of all international disputes." [Footnote: Herald of Peace for 1870, October 1st, p. 125.]
Thus clearly is the case stated by the Working-Men, now beginning to be heard; and the testimony is reverberated from nation to nation. They cannot be silent hereafter. I confidently look to them for important cooperation in this great work of redemption. Could my voice reach them now, wherever they may be, in that honest toil which is the appointed lot of man, it would be with words of cheer and encouragement. Let them proceed until civilization is no longer darkened by war. In this way will they become not only saviours to their own households, but benefactors of the whole Human Family.
ABOLITION OF THE WAR SYSTEM.
Such is the statement, with its many proofs, by which war is exhibited as the Duel of Nations, being the Trial by Battle of the Dark Ages. You have seen how nations, under existing International Law, to which all are parties, refer their differences to this insensate arbitrament,—and then how, in our day and before our own eyes, two nations eminent in civilization have furnished an instance of this incredible folly, waging together a world- convulsing, soul-harrowing, and most barbarous contest. All ask how long the direful duel will be continued. Better ask, How long will be continued that War System by which such a duel is authorized and regulated among nations? When will this legalized, organized crime be abolished? When at last will it be confessed that the Law of Right is the same for nations as for individuals, so that, if Trial by Battle be impious for individuals, it is so for nations likewise? Against it are Reason and Humanity, pleading as never before,—Economy, asking for mighty help,—Peace, with softest voice praying for safeguard,—and then the authority of Philosophy, speaking by some of its greatest masters,—all reinforced by the irrepressible, irresistible protest of working- men in different nations.
Precedents exist for the abolition of this duel, so completely in point, that, according to the lawyer's phrase, they "go on all fours" with the new case. Two of these have been already mentioned: first, when, at the Diet of Worms, in 1495, the Emperor Maximilian proclaimed a permanent peace throughout Germany, and abolished the "liberty" of Private War; and, secondly, when, in 1815, the German Principalities stipulated "under no pretext to make war upon one another, or to pursue their differences by force of arms." [Footnote: See, ante, p. 247.] But first in time, and perhaps in importance, was the great Ordinance of St. Louis, King of France, promulgated at a Parliament in 1260, where he says: "We forbid battles [i. e. TRIALS BY BATTLE] to all persons throughout our dominions,… and in place of battles we put proofs by witnesses… AND THESE BATTLES WE ABOLISH IN OUR DOMINIONS FOREVER." [Footnote: "Nous deffendons a tous les batailles par tout, nostre demengne,…. et on lieu des batailles nous meton prueves de tesmoins….. Et ces batailles nous ostons en nostre demaigne a toujours."——Recueil General des Anciennes Lois Francaises, par Jourdan, etc., (Paris, 1822- 33,) Tom. I. pp. 283-90.] These at the time were great words, and they continue great as an example. Their acceptance by any two nations would begin the work of abolition, which would be completed on their adoption by a Congress of Nations, taking from war its existing sanction.
THE WORLD A GLADIATORIAL AMPHITHEATRE.
The growing tendencies of mankind have been quickened by the character of the present war, and the unexampled publicity with which it has been waged. Never before were all nations, even those separated by great spaces, whether of land or ocean, the daily and excited spectators of the combat. The vast amphitheatre within which the battle is fought, with the whole heavens for its roof, is coextensive with civilization itself. The scene in that great Flavian Amphitheatre, the famous Colosseum, is a faint type of what we are witnessing; but that is not without its lesson. Bloody games, where human beings contended with lions and tigers, imported for the purpose, or with each other, constituted an institution of ancient Rome, only mildly rebuked by Cicero, [Footnote: "Crudele gladiatorum spectaculum et inhumanum nonnullis videri solet: et hand scio an ita sit, ut nunc fit."—Tusculanae Quaestiones, Lib. II. Cap. XVII. 41.] and adopted even by Titus, in that short reign so much praised as unspotted by the blood of the citizen. [Footnote: Suetonius: Titus, Cap. IX. Merivale, History of the Romans under the Empire, (London, 1862,) Ch. LX., Vol. VII. p. 56.] One hundred thousand spectators looked on, while gladiators from Germany and Gaul joined in ferocious combat; and then, as blood began to flow, and victim after victim sank upon the sand, the people caught the fierce contagion. A common ferocity ruled the scene. As Christianity prevailed, the incongruity of such an institution was widely felt; but still it continued. At last an Eastern monk, moved only by report, journeyed a long way to protest against the impiety. With noble enthusiasm he leaped into the arena, where the battle raged, in order to separate the combatants. He was unsuccessful, and paid with life the penalty of his humanity. [Footnote: St. Telemachus, A. D. 401. Gibbon, Decline and Fall of the Roman Empire, ed. Milman, (London, 1846,) Ch. XXX., Vol. III. p. 70. Smith, Dict. Gr. and Rom. Biog. and Myth., art. TELEMACHUS.] But the martyr triumphed where the monk had failed. Shortly afterwards, the Emperor Honorius, by solemn decree, put an end to this horrid custom. "The first Christian Emperor," says Gibbon, "may claim the honor of the first edict which condemned the art and amusement of shedding human blood." [Footnote: Decline and Fall of the Roman Empire, ubi supra.] Our amphitheatre is larger than that of Rome; but it witnesses scenes not less revolting; nor need any monk journey a long way to protest against the impiety. That protest can be uttered by every one here at home. We are all spectators; and since by human craft the civilized world has become one mighty Colosseum, with place for everybody, may we not insist that the bloody games by which it is yet polluted shall cease, and that, instead of mutual-murdering gladiators filling the near-brought scene with death, there shall be a harmonious people, of different nations, but one fellowship, vying together only in works of industry and art, inspired and exalted by a divine beneficence?