That this change of heart is not merely a feeling that we have no further need of aggression, and would ourselves suffer by the aggression of others, could easily be proved, if it were necessary. In the same period of change we abolished the duel, and there was no material advantage in discovering the immorality of the duel. We abolished dog-fighting, cock-fighting, bull-baiting, and other brutalising spectacles. We undertook a reform of our industrial and penal systems which, however imperfect it be, was very considerable in itself, and was inspired solely by motives of humanity. There was a general and marked improvement of public sentiment, and it is as part of this improvement that we now find a universal condemnation of aggressive war and a widespread demand for the entire abolition of war. The construction of English history and English character on the lines of Mr. G. B. Shaw may be entertaining, and may save considerable trouble of research, but it does not conduce to sound judgment. The laments of social pessimists and of certain religious controversialists are never supported by accurate knowledge. Every social historian who gives evidence of knowing the evils of the England of a century ago as well as the England of to-day admits that there has been a great moral advance.
I will examine in the next chapter certain comments of religious writers and speakers on this advance. Here I wish to determine the facts with some clearness. It has not been necessary for me to discuss the medieval and the early modern period with any fullness. There is no dispute about the features of those periods. They were ages of violence, of incessant and frankly aggressive war, of unrestrained ambition. The smallest pretext sufficed for a monarch, if his forces and finances were in order, to invade his neighbour's territory and
