743 See Frederic W. H. Myers, Human Personality (1903), 2 vols.; Sir Oliver Lodge, The Survival of Man (1909); James H. Hyslop, Enigmas of Psychical Research (1906); W. F. Barrett, Psychical Research (1912).

744 The Survival of Man (1909), p. 341.

745 George William Knox, “Religion and Ethics,” International Journal of Ethics for April, 1902.

746 George Harris, Moral Evolution (1896), p. 392.

747 Christian Ethics (1892), p. 11. Lecky makes a similar observation: “Generation after generation the power of the moral faculty becomes more absolute, the doctrines that oppose it wane and vanish, and the various elements of theology are absorbed and recast by its influence” (History of Rationalism in Europe (1890), vol. i, pp. 351 f.).

748 “It is because the ethical ideals of Christendom have become so wonderfully enlarged and perfected within the last half century that the character of God has taken on such new and glorious forms. The God whom Christian people generally believe in and worship is a very different being from the one they were thinking about and praying to when I began my ministry.”—Washington Gladden (in report of address).

749 See above, pp. 35, 164 and 187.

750 Cf. Borden Parker Bowne, The Essence of Religion (1910), chap. iv, “Righteousness the Essence of Religion.”

751 Westermarck, The Origin and Development of the Moral Ideas (1908), vol. i, p. 72.

752 See above, p. 18.

753 “Along with the gloomy record of the two hundred fifty years of negro slavery we find the history of its abolition; perhaps the most impressive history on record of the origin and completion of a purification of the moral consciousness of peoples.”—Caldecott, English Colonization and Empire (1891), p. 196.

754 “In Elizabeth’s time Sir John Hawkins initiated the slave trade, and in commemoration of the achievement was allowed to put in his coat of arms ‘a demi-moor, proper bound with a cord’; the honorableness of his action being thus assumed by himself and recognized by Queen and public.”—Spencer, Principles of Ethics (1892), vol. i, p. 468.

755 By a provision of the Peace of Utrecht (1714) England secured the contract known as the Assiento, which gave English subjects the sole right for thirty years of shipping annually 4800 African slaves to the Spanish colonies in America.

756 In the Southern colonies the opposition to the further importation of negroes sprang in general from the fear of the insurrection of the slaves, should they become too numerous. The little opposition that existed in some of the Middle States was based almost wholly on economic grounds.

757 The first abolition paper was established in 1821, but the movement it represented soon died out. The movement started anew with the appearance of The Liberator in 1831. See Albert Bushnell Hart, Slavery and Abolition (1906), pp. 173 ff.

758 “When Garrison began his work, he thought nothing was more like the spirit of Christ ... than to bring a whole race of people out of sin and debasement, ... but he soon found that neither minister nor church anywhere in the lower South continued to protest against slavery; that the cloth in the North was arrayed against him, and that many northern divines entered the lists against abolition, especially Moses Stuart, Professor of Hebrew in Andover Theological Seminary, who justified slavery from the New Testament; President Lord of Dartmouth College, who held that slavery was an institution of God, according to natural law; and Hopkins, Episcopal bishop of Vermont, who came forward as a thick and thin defender of slavery. The positive opposition of churches soon followed” (Albert Bushnell Hart, Slavery and Abolition (1906), p. 211). In 1832 took place the secession of students from Lane Seminary, Cincinnati, because the trustees and Dr. Lyman Beecher had forbidden them to discuss the slavery question. Four fifths of the student body withdrew.

759 Cf. Henderson, Dependents, Defectives, and Delinquents (1893); Zebulon R. Brockway, Fifty Years of Prison Service (1912).

760 The New York Nation of March 19, 1908, p. 254.

761 The Century Magazine for September, 1912, p. 886.

762 Pike, A History of Crime in England (1876), vol. i, p. 50.

763 Wines, Punishment and Reformation, 6th ed., p. 103.

764 Pike, A History of Crime in England (1876), vol. ii, p. 287.

765 His Essay on Crimes and Punishments appeared in 1764 and produced a profound impression. It did much to abolish torture in judicial proceedings.

766 “In proportion as punishments become more cruel, the minds of men, as a fluid rises to the same height with that which surrounds it, grow hardened and insensible.”—Beccaria, An Essay on Crimes and Punishments (1793), p. 95.

767 Wines, Punishment and Reformation, 6th ed., pp. 122 ff.

768 The penitentiary system was inaugurated in 1704 by Pope Clement XI, who in that year established the Hospital of St. Michael at Rome. For the history of the penitentiary movement see Wines, Punishment and Reformation.

769 “The whole conception and method of these courts suggests the religious spirit and almost startles us with its indication of the spiritualizing of the civil power.”—Edward O. Sisson, “The State absorbing the Functions of the Church,” International Journal of Ethics for April, 1907, p. 344.

770 The progressive purification of the social conscience may be traced further in the changed feeling in regard to dueling, lotteries, gambling, and the use of intoxicating liquors. Less than a century ago dueling was common among all the European peoples. To-day in all Anglo-Saxon lands the duel is condemned by the common conscience and prohibited by law. During the last few decades in the United States lotteries have been transferred “from the class of respectable to a class of criminal enterprises.” So too is it the growing moral disapproval of the use of alcoholic drinks that has caused drunkenness both in England and in our country to become much less common among the reputable members of society than it was only two or three generations ago.

771 Thus formulated by the distinguished jurist James Brown Scott. Cf. Report of the Seventeenth Annual Lake Mohonk Conference (1911), pp. 35 ff. Professor Scott here shows how the growth of juridical institutions between nations is similar to that within nations, only later and slower. The stages of this growth are self-redress, arbitration, courts of justice.

772 See Sir Charles Bruce, “The Modern Conscience in Relation to the Treatment of Dependent Peoples and Communities,” Papers on Inter-Racial Problems (1911), pp. 279 ff.

773 Papers on Inter-Racial Problems (1911), ed. G. Spiller, p. 286.

774 For this subject viewed from a Chinese standpoint, see Edward Alsworth Ross, The Changing Chinese (1911), p. 170.

775 Grotius (Hugo de Groot), The Rights of War and Peace, tr. Campbell (1901–1903). On Grotius see Hill, History of Diplomacy (1905–1906), vol. ii, pp. 569 ff.; Andrew D. White, Seven Great Statesmen (1910), pp. 55 ff.; Dunning, A History of Political Theories (1905), vol. ii, chap. v.

776 Andrew D. White, Seven Great Statesmen (1910), p. 79.

777 See above, p. 240.

778 James Bryce, Studies in History and Jurisprudence (1901), vol. ii, p. 167.

779 Hill, History of Diplomacy (1905–1906), vol. ii, p. 573.

780 Seven Great Statesmen (1910), p. 73.

781 We cannot concur with the author, Norman Angell, of The Great Illusion in his contention that there will be no change in the practice of nations regarding war and preparations for war till there is a change in ideas respecting the economic advantage to be derived from successful war. Moral idealism, finding expression in revolutions and reforms, is constantly giving denial to the validity of the economic or materialistic interpretation of history when the economic motive is thus made the dominant motive in human action. War will become a thing of the past only when men can no longer fight with a good conscience.

782 Machiavelli (The Romanes Lecture for 1897).

783 This archaic nature of the code is shown especially in its retention as a survival of the principle of collective responsibility, which, long outgrown by ordinary morality, still forms the very basis of the war system. Again, the true nature of the war code as a heritage from the low level of savagery is shown in its retention of the primitive rule that the one suffering an injury shall be the judge of his own cause and the avenger of his wrong, a principle of self-redress long since discarded by the private law of all civilized peoples.

784 Studies of Political Thought from Gerson to Grotius (1907), p. 94.

785 Pike, A History of Crime in England (1873), vol. i, p. 211; vol. ii, p. 414.

786 Studies of Political Thought from Gerson to Grotius (1907), p. 96.

787 Telemachus was an Asiatic monk who journeyed to Rome for the purpose of making a protest against the bloody spectacles. “The Romans were provoked by the interruption of their pleasures; and the rash monk, who had descended into the arena to separate the gladiators, was overwhelmed under a shower of stones. But the madness of the people soon subsided; they respected the memory of Telemachus, who had deserved the honors of martyrdom; and they submitted without a murmur to the laws of Honorius, which abolished forever the human sacrifices of the amphitheatre” (Gibbon, Decline and Fall of the Roman Empire, chap. xxx).