created by the drill-sergeant; he merely utilises them for his own, as
we may perhaps think, disastrous ends. This present war has shown us
that on every hand, even in the unlikeliest places, all the virtues of
war have been fostered by the cultivation of the arts and sciences of
peace, ready to be transformed to warlike ends by men who never dreamed
of war. In France we find many of the most promising young scientists,
poets, and novelists cheerfully going forth to meet their death. On the
other side, we find a Kreisler, created to be the joy of the world,
ready to be trampled to death beneath the hoofs of Cossack horses. The
friends of Gordon Mathison, the best student ever turned out from the
Medical Faculty of the Melbourne University and a distinguished young
physiologist who seemed to be destined to become one of the first
physicians of his time, viewed with foreboding his resolve to go to the
front, for "Wherever he was he had to be in the game," they said; and a
few weeks later he was killed at Gallipoli on the threshold of his
career. The qualities that count in peace are the qualities that count
in war, and the high-spirited man who throws himself bravely into the
dangerous adventures of peace is fully the equal of the hero of the
battlefield, and himself prepared to become that hero.[9]

It would seem, therefore, on the whole, that when the eugenist takes a
wide survey of this question, he need not qualify his disapproval of war
by any regrets over the loss of such virtues as warfare fosters. In
every progressive civilisation the moral equivalents of war are already
in full play. Peace, as well as war, "develops the noblest attributes of
man"; peace, rather than war, preserves the human sea from putrescence;
it is the condemnation of peace, rather than the condemnation of war,
which is not only absurd but immoral. We are not called upon to choose
between the manly virtues of war and the effeminate degeneracy of peace.
The Great War of to-day may perhaps help us to realise that the choice