The PREFACE.

Demosthenes a famous Greek orator and statesman said that war might justly be made against those who cannot be compelled to do us right through a court of law. Now, against those who are aware of their own weakness, legal judgments are powerful enough, and so there is no need for war. But against those who are—or think themselves to be—of equal strength, if they will not do what is right, war may be justly undertaken. However, for such a war to be altogether righteous, it must be managed with as much conscience as legal judgments are usually passed. Even if we admit that laws may go silent original: "sleep" in the midst of wars, this must only apply to civil and judicial laws Only civil and judicial laws are suspended.—meaning those laws that belong specifically to times of peace—but not to those laws that are perpetual and suited for all times. It was very well said, therefore, by Dion Chrysostom original: "Dion Prusæensis," a Greek philosopher and orator, that written laws have no force among enemies, but unwritten laws do. That is, those laws which Nature herself dictates, or which the consent of nations establishes, remain in force even in the midst of conflict. There are laws in the midst of arms. When someone asked King Alfonso Alfonso V of Aragon, a Renaissance ruler known for his learning whether he thought himself more indebted to books or to arms, he readily answered that he was beholden to his books both for his knowledge of military skill and for his knowledge of the laws of war. Similarly, Plutarch wrote, "Among good men there are certain laws of war to be observed" original: Sunt apud bonos viros quædam & belli jura. We are not to pursue victory in a way that allows us to enrich ourselves through base and dishonest gain. This is evident from the ancient ritual formula of the Romans: I judge that these things should be sought through a pure and pious war. "I judge that these things should be sought through a pure and pious meaning a war that is morally and religiously justified war" original: Eas res puro pioque duello quærendas censèo. These very ancient Romans, as Varro a Roman scholar notes, were very slow to go to war and were not reckless original: "licentious" when they did, because they approved of no war unless it was "pious." Camillus a Roman general and statesman used to say that war should be waged with no less justice than valor. Scipio Africanus gave a similar testimony regarding the Roman people in his time: that they always began and finished their wars justly. Another author tells us that there are laws for war just as there are for peace. A third admires Fabricius a Roman commander famous for his integrity as a gallant soldier, but principally for something rarely found in war: his innocence. Fabricius believed that some things commonly done against an enemy were actually impious wicked or ungodly. Historians everywhere declare how great a power and influence the justice of a cause has, The goodness of a cause is of great efficacy in war. Proverbial sayings. often ascribing victory to justice as its primary cause. From this come these proverbial sayings: The courage of soldiers either rises or falls according to the justice of their cause. He seldom returns in safety who willingly engages in an unjust war. A good cause is never without hope. Thus Pompey, in the writings of Appian a Roman historian, cheers up the spirits of his soldiers: "We," he says, "must place all our confidence in the gods and in the goodness of our cause, having entered into this war on honest and just grounds for the defense of the state." Likewise, Cassius encouraged his soldiers by telling them that the greatest hopes were always found where there was the best cause. We may read the same in Josephus: "Where justice stands, there God stands" original: Abs quo stat Jus, ab eo Deus. Josephus, Antiquities of the Jews, Book 15. We find many similar sayings in the works of Procopius, such as the speech of Belisarius a famous Byzantine general upon his expedition...