The material and spiritual results of defeat can easily be recognised by any one who takes the trouble to think about the question, though only experience either at first hand or supplied by history can enable a man fully to grasp its terrible nature. But a word must be said on the social and political consequences inseparable from the wreck of a State whose Government has been unable to fulfil its prime function, that of providing security for the national life. All experience shows that in such cases men do not take their troubles calmly. They are filled with passion. Their feelings find vent in the actions to which their previous currents of thought tended. The working class, long accustomed by its leaders to regard the capitalists as a class with interests and aims opposed to its own, will hardly be able in the stress of unemployment and of famine to change its way of thinking. The mass of the workmen, following leaders whose judgment may not perhaps be of the soundest but who will undoubtedly sincerely believe that the doctrines with which they have grown up are true, may assail the existing social order and lay the blame of their misfortunes upon the class which has hitherto had the government of the country in its hands and has supplied the leaders of both political parties. The indignation which would inspire this movement would not be altogether without justification, for it cannot be denied that both political parties have for many years regarded preparation for war and all that belongs to it as a minor matter, subordinate to the really far less important questions relying upon which each side has sought to win sufficient votes to secure a party majority.
Why do I discuss the hypothesis of British defeat rather than that of British victory? Because it is the invariable practice of the masters of war to consider first the disagreeable possibilities and to make provision for them. But also because, according to every one of the tests which can be applied, the probability of defeat for Great Britain in the present state of Europe is exceedingly great. Rarely has a State unready for conflict been able to stand against a nation organised for war. The last of a long series of examples was the war between Russia and Japan, in which the vast resources of a great Empire were exhausted in the struggle with a State so small as to seem a pigmy in comparison with her giant adversary. On the 10th of February 1904, the day when the news reached England that the Russo-Japanese war had begun, I gave as follows my reasons for thinking that Japan would win:—
"The hypothesis of a considerable Japanese success, at any rate at first, is considered rather than its opposite, because Japan has at present all the marks of a nation likely to do great things in war. It is not merely that she has transformed her government and her education, has introduced military institutions on the German model, especially compulsory training and that vivifying institution, a general staff. The present quarrel arises from the deliberate policy of Russia, pursuing aims that are incompatible with every Japanese tradition and every Japanese hope. The whole Japanese nation has for years been burning with the sense of wrongs inflicted by Russia, and into this war, as into the preparation for it, the whole people throws itself, mind, soul, and body. This is the condition which produces great strategical plans and extreme energy in their execution. The Japanese forces are well organised, armed, and equipped. They are intelligently led and follow with intelligence.
"Of Russia there is hardly evidence to show that the cause for which she is fighting has touched the imaginations or the feelings of more than a small fraction of the population. It is the war of a bureaucracy, and Russia may easily fail to develop either great leading, though her officers are instructed, or intelligent following of the leaders by the rank and file. But the Russian troops are brave and have always needed a good deal of beating."
Substitute Great Britain for Russia and Germany for Japan in this forecast, which has been proved true, and every word holds good except two. We now know that Russia's policy was not deliberate; that her Government bungled into the war without knowing what it was doing. In just the same way British Governments have drifted blindly into the present difficult relations with Germany. Those in England who would push the country into a war with Germany are indeed not a bureaucracy, they are merely a fraction of one of the parties, and do not represent the mass of our people, who have no desire for such a war, and are so little aware of its possibility that they have never even taken the trouble to find out why it may come. A larger section of the other party is steeped in the belief that force, violence, and war are wicked in themselves, and ought therefore not to be thought about. It is a prejudice which, unless removed, may ruin this country, and there is no way of dissipating it except that of patient argument based upon observation of the world we live in. That way I shall attempt to follow in the next chapter.
III
FORCE AND RIGHT
"Ye have heard that it hath been said, An eye for an eye, and a tooth for a tooth: but I say unto you, That ye resist not evil: but whosoever shall smite thee on thy right cheek, turn to him the other also. And if any man will sue thee at the law, and take away thy coat, let him have thy cloke also. And whosoever shall compel thee to go a mile, go with him twain. Give to him that asketh thee, and from him that would borrow of thee turn not thou away. Ye have heard that it hath been said, Thou shalt love thy neighbour, and hate thine enemy: but I say unto you, Love your enemies."
If there are any among us who adopt these words as the governing rule of their lives they will certainly cause no difficulty to the State in its military policy whatever that may be, and will find their natural places even in time of war to the public good. If the whole population were of their way of thinking and acting there would be no need to discuss war. An invader would not be resisted. His troops would be hospitably entertained and treated with affection. No opposition would be made to the change of Government which he would introduce, and the taxes which he imposed would be cheerfully paid. But there would be no State, except that created by the invader; and the problem of conduct for those living the life described would arise when the State so set up issued its ordinances requiring every able-bodied man to become a competent soldier.
There are those who believe, or fancy they believe, that the words I have quoted involve the principle that the use of force or of violence between man and man, or between nation and nation, is wicked. To the man who thinks it right to submit to any violence or to be killed rather than to use violence in resistance, I have no reply to make. The world cannot conquer him and fear has no hold upon him. But even he can carry out his doctrine only to the extent of allowing himself to be ill-treated, as I will now convince him. Many years ago the people of South Lancashire were horrified by the facts reported in a trial for murder. In a village on the outskirts of Bolton lived a young woman, much liked and respected as a teacher in one of the Board schools. On her way home from school she was accustomed to follow a footpath through a lonely wood, and here one evening her body was found. She had been strangled by a ruffian who had thought in this lonely place to have his wicked will of her. She had resisted successfully and he had killed her in the struggle. Fortunately the murderer was caught and the facts ascertained from circumstantial evidence were confirmed by his confession. Now, the question I have to ask of the man who takes his stand on the passage I have quoted from the Gospel is: "What would have been your duty if you had been walking through that wood and come upon the girl struggling with the man who killed her?" This is a crucial instance which, I submit, utterly destroys the doctrine that the use of violence is in itself wrong. The right or wrong is not in the employment of force but simply in the purpose for which it is used. What the case establishes, I think, is that to use violence in resistance to violent wrong is not only right but necessary.
The employment of force for the maintenance of right is the foundation of all civilised human life, for it is the fundamental function of the State, and apart from the State there is no civilisation, no life worth living. The first business of the State is to protect the community against violent interference from outside. This it does by requiring from its subjects whatever personal service and whatever sacrifice of property and of time may be necessary; and resistance to these demands, as well as to any injunctions whatever laid by the State