he quarrels of nations.

Now this was plainly impossible in the early centuries of the present
era, and it is therefore foolish to ask why Pagan moralists did not do
what we expect Christian moralists to have done. I have already
mentioned, and have fully described elsewhere, how humanitarian
sentiments were generally diffused throughout the old Graeco-Roman world.
There is not a phrase of the New Testament which has not a parallel
among the Jews, the Egyptians, the Greeks, and the Romans. The great
fusion of peoples in the Roman Empire begot a feeling of brotherhood,
and, by a natural reaction on years of vice and violence, there was a
considerable growth of lofty and tender, and often impracticable,
sentiments. Moralists urged men to avoid anger, to bear blows with
dignity, to greet all men as brothers, even to love their enemies. Plato
and Epictetus and Plutarch and Seneca and Marcus Aurelius urged these
maxims as forcibly as Christ did. The Stoic religion or philosophy,
which guided Emperors and lawyers, and had a very wide influence in the
Roman world, was intensely and quite modernly humanitarian. Its
principal exponents condemned slavery and promoted a remarkable spread
of philanthropy.

It was, however, not possible for the Stoics to condemn war. Some of the
more ardent and less practical humanitarians of the time did this, but
no alert Roman citizen could advocate the abolition of the legions. The
Empire was completely surrounded by barbarians who would rush in and
trample on its civilisation the moment the fence of spears was removed.
From the turreted walls in the north of England, where men watched the
Picts and Scots, to the deserts of Mesopotamia--from the banks of the
Danube and Rhine to the spurs of the Atlas--it was essential to maintain
those bronzed legions who guarded the civilised provinces from
marauders. With those outlying barbarians no treaty was possible or
sacred; no legal tribunal would have protected those frontiers from the
men who looked covetously on the fertile fields and comfortable cities
of the Roman provinces. From the first to the fourth century Rome
fought, not for its expansion, but for its preservation against these
increasing enemies; and it was the final intensification of the pressure
in the Danube region by the arrival of enormous hordes of barbarians
from Asia which precipitated the final catastrophe. Paganism had never
the slightest opportunity to abandon the military syst