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 tions, just as the moralists of a later monogamic Greece and India were hard put to it to explain the conduct of gods who had been fashioned in a semi-promiscuous age.

Whether a nation develops its citizens on the lines of Christian morality or the Teutonic code depends on whether industry or war is its dominant concern. A militant society exalts certain virtues and condones what other peoples might call crimes; aggression and robbery and treachery are not so unequivocally denounced among peoples accustomed to them by war, as among peoples who have learned the value of honesty and non-aggression through industry and peace. Generosity and humanity flourish better where war is infrequent and long periods of productive tranquillity inculcate the advantages of mutual aid. The patriotic member of a militant society will look upon bravery and strength as the highest virtues of a man; upon obedience as the highest virtue of the citizen; and upon silent submission to multiple motherhood as the highest virtue of a woman. The Kaiser thought of God as the leader of the German army, and followed up his approbation of duelling by attending divine service. The North American Indians "regarded the use of the bow and arrow, the war-club and spear, as the noblest employments of man.…They looked upon agricultural and mechanical labor as degrading.…Only during recent times—only now that national welfare is becoming more and more dependent on superior powers of production," and these "on the higher mental faculties, are other occupations than militant ones rising into respectability."

Now war is merely wholesale cannibalism; and there is no reason why it should not be classed with cannibalism and unequivocally denounced. "The sentiment and the idea of justice can grow only as fast as the external antagonisms of