It is as though men would try to put a locomotive in motion by turning its wheels with their hands, not knowing that the expansion of steam was the real motive-power, and that the action of the wheels was but the effect, and not the cause. If by their hands and their levers they move the wheels, it is but the semblance of motion, and, if anything, injures the wheels and makes them useless.
The same mistake is made by those who expect to move the world by violence.
Men affirm that the Christian life cannot be established save by violence, because there are still uncivilized nations outside of the Christian world, in Africa and Asia (some regard even the Chinese as a menace of our civilization), and because, according to the new theory of heredity, there exist in society congenital criminals, savage and irredeemably vicious.
But the savages whom we find in our own community, as well as those beyond its pale, with whom we threaten ourselves and others, have never yielded to violence, and are not yielding to it now. One people never conquered another by violence alone. If the victors stood on a lower plane of civilization than the conquered, they always adopted the habits and customs of the latter, never attempting to force their own methods of life upon them. It is by the influence of public opinion, not by violence, that nations are reduced to submission.
When a people have accepted a new religion, have become Christians, or turned Mohammedans, it has come to pass, not because it was made obligatory by those in power (violence often produced quite the opposite result), but because they were influenced by public opinion. Nations constrained by violence to accept the religion of the conqueror have never really done so.
The same may be said in regard to the savage elements found in all communities: neither severity nor clemency in the matter of punishments, nor modifications in the prison system, nor augmenting of the police force, have either diminished or increased the aggregate of crimes, which will only decrease through an evolution in our manner of life. No severities have ever succeeded in suppressing the vendetta, or the custom of dueling in certain countries. However many of his fellows may be put to death for thieving, the Tcherkess continues to steal out of vainglory. No girl will marry a Tcherkess who has not proved his daring by stealing a horse, or at least a sheep. When men no longer fight duels, and the Tcherkess cease to steal, it will not be from fear of punishment (the danger of capital punishment adds to the prestige of daring), but because public manners will have undergone a change. The same may be said of all other crimes. Violence can never suppress that which is countenanced by general custom. If public opinion would but frown upon violence, it would destroy all its power.
What would happen if violence were not employed against hostile nations and the criminal element in society we do not know. But that the use of violence subdues neither we do know through long experience.
And how can we expect to subdue by violence nations whose education, traditions, and even religious training all tend to glorify resistence to the conqueror, and love of liberty as the loftiest of virtues? And how is it possible to extirpate crime by violence in the midst of communities where the same act, regarded by the government as criminal, is transformed into an heroic exploit by public opinion?
Nations and races may be destroyed by violence—it has been done. They cannot be subdued.