Part 5

Xerxes doted, when he led out of his own country that huge multitude of people to make war upon the Greeks. Trow ye, was he not mad, when he wrote letters to the mountain called Athos, threatening that the hill should repent except it obeyed his lust? And the same Xerxes commanded also the sea to be beaten, because it was somewhat rough when he should have sailed over.

Who will deny but Alexander the Great was mad also? He, the young god, wished that there were many worlds, the which he might conquer--so great a fever of vainglory had embraced his young lusty courage. And yet these same men, the which Seneca doubted not to call mad thieves, warred after a gentler fashion than we do; they were more faithful of their promise in war, nor they used not so mischievous engines in war, nor such crafts and subtleties, nor they warred not for so light causes as we Christian men do. They rejoiced to advance and enrich such provinces as they had conquered by war; and the rude people, that lived like wild beasts without laws, learning, or good manners, they taught them both civil conditions and crafts, whereby they might live like men. In countries that were not inhabited with people, they builded cities, and made them both fair and profitable. And the places that were not very sure, they fenced, for safeguard of the people, with bridges, banks, bulwarks; and with a thousand other such commodities they helped the life of man. So that then it was right expedient to be overcome. Yea, and how many things read we, that were either wisely done, or soberly spoken of them in the midst of their wars. As for those things that are done in Christian men's wars they are more filthy and cruel than is convenient here to rehearse. Moreover, look what was worst in the heathen peoples' wars, in that we follow them, yea, we pass them.

But now it is worth while to hear, by what means we maintain this our so great madness. Thus they reason: If it had not been lawful by no means to make war, surely God would never have been the author to the Jews to make war against their enemies. Well said, but we must add hereunto, that the Jews never made war among themselves, but against strangers and wicked men. We, Christian men, fight with Christian men. Diversity of religion caused the Jews to fight against their enemies: for their enemies worshipped not God as they did. We make war oftentimes for a little childish anger, or for hunger of money, or for thirst of glory, or else for filthy meed. The Jews fought by the commandment of God; we make war to avenge the grief and displeasure of our mind. And nevertheless if men will so much lean to the example of the Jews, why do we not then in like manner use circumcision? Why do we not sacrifice with the blood of sheep and other beasts? Why do we not abstain from swine's flesh? Why doth not each of us wed many wives? Since we abhor those things, why doth the example of war please us so much? Why do we here follow the bare letter that killeth? It was permitted the Jews to make war, but so likewise as they were suffered to depart from their wives, doubtless because of their hard and froward manners. But after Christ commanded the sword to be put up, it is unlawful for Christian men to make any other war but that which is the fairest war of all, with the most eager and fierce enemies of the Church, with affection of money, with wrath, with ambition, with dread of death. These be our Philistines, these be our Nabuchodonosors, these be our Moabites and Ammonites, with the which it behooveth us to have no truce. With these we must continually fight, until (our enemies being utterly vanquished) we may be in quiet, for except we may overcome them, there is no man that may attain to any true peace, neither with himself, nor yet with no other. For this war alone is cause of true peace. He that overcometh in this battle, will make war with no man living. Nor I regard not the interpretation that some men make of the two swords, to signify either power spiritual or temporal. When Christ suffered Peter to err purposely, yea, after he was commanded to put up his sword, no man should doubt but that war was forbidden, which before seemed to be lawful. But Peter (say they) fought. True it is, Peter fought; he was yet but a Jew, and had not the spirit of a very Christian man. He fought not for his lands, or for any such titles of lands as we do, nor yet for his own life, but for his Master's life. And finally, he fought, the which within a while after forsook his Master. Now if men will needs follow the example of Peter that fought, why might they not as well follow the example of him forsaking his Master? And though Peter through simple affection erred, yet did his Master rebuke him. For else, if Christ did allow such manner of defence, as some most foolishly do interpret, why doth both all the life and doctrine of Christ preach no other thing but sufferance? Why sent he forth his disciples again tyrants, armed with nothing else but with a walking-staff and a scrip? If that sword, which Christ commanded his disciples to sell their coats to buy, be moderate defence against persecutors, like as some men do not only wickedly but also blindly interpret, why did the martyrs never use that defence? But (say they) the law of nature commandeth, it is approved by the laws, and allowed by custom, that we ought to put off from us violence by violence, and that each of us should defend his life, and eke his money, when the money (as Hesiod saith) is as lief as the life. All this I grant, but yet grace, the law of Christ, that is of more effect than all these things, commandeth us, that we should not speak ill to them that speak shrewdly to us; that we should do well to them that do ill to us, and to them that take away part of our possessions, we should give the whole; and that we should also pray for them that imagine our death. But these things (say they) appertain to the apostles; yea, they appertain to the universal people of Christ, and to the whole body of Christ's Church, that must needs be a whole and a perfect body, although in its gifts one member is more excellent than another. To them the doctrine of Christ appertaineth not, that hope not to have reward with Christ. Let them fight for money and for lordships, that laugh to scorn the saying of Christ: Blessed be the poor men in spirit; that is to say, be they poor or rich, blessed be they that covet no riches in this world. They that put all their felicity in these riches, they fight gladly to defend their life; but they be those that understand not this life to be rather a death, nor they perceive not that everlasting life is prepared for good men. Now they lay against us divers bishops of Rome, the which have been both authors and abettors of warring. True it is, some such there have been, but they were of late, and in such time as the doctrine of Christ waxed cold. Yea, and they be very few in comparison of the holy fathers that were before them, which with their writings persuade us to flee war. Why are these few examples most in mind? Why turn we our eyes from Christ to men? And why had we rather follow the uncertain examples, than the authority that is sure and certain? For doubtless the bishops of Rome were men. And it may be right well, that they were either fools or ungracious caitiffs. And yet we find not that any of them approved that we should still continually war after this fashion as we do, which thing I could with arguments prove, if I listed to digress and tarry thereupon.

Saint Bernard praised warriors, but he so praised them, that he condemned all the manner of our warfare. And yet why should the saying of Saint Bernard, or the disputation of Thomas the Alquine, move me rather than the doctrine of Christ, which commandeth, that we should in no wise resist evil, specially under such manner as the common people do resist.

But it is lawful (say they) that a transgressor be punished and put to death according to the laws: then is it not lawful for a whole country or city to be revenged by war? What may be answered in this place, is longer than is convenient to reply. But this much will I say, there is a great difference. For the evil-doer, found faulty and convicted, is by authority of the laws put to death. In war there is neither part without fault. Whereas one singular man doth offend, the punishment falleth only on himself; and the example of the punishment doth good unto all others. In war the most part of the punishment and harm falls upon them that least deserve to be punished; that is, upon husbandmen, old men, honest wives, young children, and virgins. But if there may any commodity at all be gathered of this most mischievous thing, that altogether goeth to the behoof of certain most vengeable thieves, hired soldiers, and strong robbers, and perhaps to a few captains, by whose craft war was raised for that intent, and with which the matter goeth never better than when the commonweal is in most high jeopardy and peril to be lost. Whereas one is for his offence grievously punished, it is the wealthy warning of all other: but in war to the end to revenge the quarrel of one, or else peradventure of a few, we cruelly afflict and grieve many thousands of them that nothing deserved. It were better to leave the offence of a few unpunished than while we seek occasion to punish one or two, to bring into assured peril and danger, both our neighbours and innocent enemies (we call them our enemies, though they never did us hurt); and yet are we uncertain, whether it shall fall on them or not, that we would have punished. It is better to let a wound alone, that cannot be cured without grievous hurt and danger of all the whole body, than go about to heal it.

Now if any man will cry out and say: It were against all right, that he that offendeth should not be punished; hereunto I answer, that it is much more against all right and reason, that so many thousands of innocents should be brought into extreme calamity and mischief without deserving. Albeit nowadays we see, that almost all wars spring up I cannot tell of what titles, and of leagues between princes, that while they go about to subdue to their dominion some one town, they put in jeopardy all their whole empire. And yet within a while after, they sell or give away the same town again, that they got with shedding of so much blood.

Peradventure some man will say: Wouldst not have princes fight for their right? I know right well, it is not meet for such a man as I am, to dispute overboldly of princes' matters, and though I might do it without any danger, yet is it longer than is convenient for this place. But this much will I say: If each whatsoever title be a cause convenient to go in hand with war, there is no man that in so great alterations of men's affairs, and in so great variety and changes, can want a title. What nation is there that hath not sometime been put out of their own country, and also have put other out? How oft have people gone from one country to another? How oft have whole empires been translated from one to another either by chance or by league. Let the citizens of Padua claim now again in God's name the country of Troy for theirs, because Antenor was sometime a Trojan. Let the Romans now hardily claim again Africa and Spain, because those provinces were sometime under the Romans. We call that a dominion, which is but an administration. The power and authority over men, which be free by Nature, and over brute beasts, is not all one. What power and sovereignty soever you have, you have it by the consent of the people. And if I be not deceived, he that hath authority to give, hath authority to take away again. Will ye see how small a matter it is that we make all this tumult for? The strife is not, whether this city or that should be obeisant to a good prince, and not in bondage of a tyrant; but whether Ferdinand or Sigismund hath the better title to it, whether that city ought to pay tribute to Philip or to King Louis. This is that noble right, for the which all the world is thus vexed and troubled with wars and manslaughter.

Yet go to, suppose that this right or title be as strong and of as great authority as may be; suppose also there be no difference between a private field and a whole city; and admit there be no difference between the beasts that you have bought with your money and men, which be not only free, but also true Christians: yet is it a point for a wise man to cast in his mind, whether the thing that you will war for, be of so great value, that it will recompense the exceedingly great harms and loss of your own people. If ye cannot do in every point as becometh a prince, yet at the leastways do as the merchantman doeth: he setteth naught by that loss, which he well perceiveth cannot be avoided without a greater loss, and he reckoneth it a winning, that fortune hath been against him with his so little loss. Or else at the leastwise follow him, of whom there is a merry tale commonly told.

There were two kinsmen at variance about dividing of certain goods, and when they could by no means agree, they must go to law together, that in conclusion the matter might be ended by sentence of the judges. They got them attorneys, the pleas were drawn, men of law had the matter in hand, they came before the judges, the complaint was entered, the cause was pleaded, and so was the war begun between them. Anon one of them remembering himself, called aside his adversary to him and said on this wise: "First it were a great shame, that a little money should dissever us twain, whom Nature hath knit so near together. Secondly, the end of our strife is uncertain, no less than of war. It is in our hands to begin when we will, but not to make an end. All our strife is but for an hundred crowns, and we shall spend the double thereof upon notaries, upon promoters, upon advocates, upon attorneys, upon judges, and upon judges' friends, if we try the law to the uttermost. We must wait upon these men, we must flatter and speak them fair, we must give them rewards. And yet I speak not of the care and thought, nor of the great labour and travail, that we must take to run about here and there to make friends; and which of us two that winneth the victory, shall be sure of more incommodity than profit. Wherefore if we be wise, let us rather see to our own profit, and the money that shall be evil bestowed upon these bribers, let us divide it between us twain. And forgive you the half of that ye think should be your due, and I will forgive as much of mine. And so shall we keep and preserve our friendship, which else is like to perish, and we shall also eschew this great business, cost, and charge. If you be not content to forgo anything of your part, I commit the whole matter into your own hands; do with it as you will. For I had liefer my friend had this money, than those insatiable thieves. Methinks I have gained enough, if I may save my good name, keep my friend, and avoid this unquiet and chargeable business." Thus partly the telling of the truth, and partly the merry conceit of his kinsman, moved the other man to agree. So they ended the matter between themselves, to the great displeasure of the judges and servants, for they, like a sort of gaping ravens, were deluded and put beside their prey.

Let a prince therefore follow the wisdom of these two men, specially in a matter of much more danger. Nor let him not regard what thing it is that he would obtain, but what great loss of good things he shall have, in what great jeopardies he shall be, and what miseries he must endure, to come thereby. Now if a man will weigh, as it were in a pair of balances, the commodities of war on the one side and the incommodities on the other side, he shall find that unjust peace is far better than righteous war. Why had we rather have war than peace? Who but a madman will angle with a golden fish-hook? If ye see that the charges and expenses shall amount far above your gain, yea, though all things go according to your mind, is it not better that ye forgo part of your right than to buy so little commodity with so innumerable mischiefs? I had liefer that any other man had the title, than I should win it with so great effusion of Christian men's blood. He (whosoever he be) hath now been many years in possession; he is accustomed to rule, his subjects know him, he behaveth him like a prince; and one shall come forth, who, finding an old title in some histories or in some blind evidence, will turn clean upside down the quiet state and good order of that commonweal. What availeth it with so great troubling to change any title, which in short space by one chance or other must go to another man? Specially since we might see, that no things in this world continue still in one state, but at the scornful pleasure of fortune they roll to and fro, as the waves of the sea. Finally, if Christian men cannot despise and set at naught these so light things, yet whereto need they by and by to run to arms? Since there be so many bishops, men of great gravity and learning; since there be so many venerable abbots; since there be so many noble men of great age, whom long use and experience of things hath made right wise: why are not these trifling and childish quarrels of princes pacified and set in order by the wisdom and discretion of these men? But they seem to make a very honest reason of war, which pretend as they would defend the Church: as though the people were not the Church, or as though the Church of Christ was begun, augmented, and stablished with wars and slaughters, and not rather in spilling of the blood of martyrs, sufferance, and despising of this life, or as though the whole dignity of the Church rested in the riches of the priests. Nor to me truly it seemeth not so allowable, that we should so oft make war upon the Turks. Doubtless it were not well with the Christian religion, if the only safeguard thereof should depend on such succours. Nor it is not likely, that they should be good Christians, that by these means are brought thereto at the first. For that thing that is got by war, is again in another time lost by war. Will ye bring the Turks to the faith of Christ? Let us not make a show of our gay riches, nor of our great number of soldiers, nor of our great strength. Let them see in us none of these solemn titles, but the assured tokens of Christian men: a pure, innocent life; a fervent desire to do well, yea, to our very enemies; the despising of money, the neglecting of glory, a poor simple life. Let them hear the heavenly doctrine agreeable to such a manner of life. These are the best armours to subdue the Turks to Christ. Now oftentimes we, being ill, fight with the evil. Yea, and I shall say another thing (which I would to God were more boldly spoken than truly), if we set aside the title and sign of the Cross, we fight Turks against Turks. If our religion were first stablished by the might and strength of men of war, if it were confirmed by dint of sword, if it were augmented by war, then let us maintain it by the same means and ways. But if all things in our faith were brought to pass by other means, why do we, then (as we mistrusted the help of Christ), seek such succour as the heathen people use? But why should we not (say they) kill them that would kill us? So think they it a great dishonour, if other should be more mischievous than they. Why do ye not, then, rob those that have robbed you before? Why do ye not scold and chide at them that rail at you? Why do ye not hate them that hate you? Trow ye it is a good Christian man's deed to slay a Turk? For be the Turks never so wicked, yet they are men, for whose salvation Christ suffered death. And killing Turks we offer to the devil most pleasant sacrifice, and with that one deed we please our enemy, the devil, twice: first because a man is slain, and again, because a Christian man slew him. There be many, which desiring to seem good Christian men, study to hurt and grieve the Turks all that ever they may; and where they be not able to do anything, they curse and ban, and bid a mischief upon them. Now by the same one point a man may perceive, that they be far from good Christian men. Succour the Turks, and where they be wicked, make them good if ye can; if ye cannot, wish and desire of God they may have grace to turn to goodness. And he that thus doeth, I will say doeth like a Christian man. But of all these things I shall entreat more largely, when I set forth my book entitled Antipolemus, which whilom when I was at Rome I wrote to Julius, bishop of Rome, the second of that name, at the same time, when he was counselled to make war on the Venetians.

But there is one thing which is more to be lamented then reasoned: That if a man would diligently discuss the matter, he shall find that all the wars among us Christian men do spring either of foolishness, or else of malice. Some young men without experience, inflamed with the evil examples of their forefathers, that they find by reading of histories, written of some foolish authors (and besides this being moved with the exhortations of flatterers, with the instigation of lawyers, and assenting thereto of the divines, the bishops winking thereat, or peradventure enticing thereunto), have rather of foolhardiness than of malice, gone in hand with war; and with the great hurt and damage of all this world they learn, that war is a thing that should be by all means and ways fled and eschewed. Some other are moved by privy hatred, ambition causeth some, and some are stirred by fierceness of mind to make war. For truly there is almost now no other thing in our cities and commonweals than is contained in Homer's work Iliad, The wrath of indiscreet princes and people.

There be those who for no other cause stir up war but to the intent they may by that means the more easily exercise tyranny on their subjects. For in the time of peace, the authority of the council, the dignity of the rulers, the vigour and strength of the laws, do somewhat hinder, that a prince cannot do all that him listeth; but as soon as war is once begun, now all the handling of matters resteth in the pleasure of a few persons. They that the prince favoureth are lifted up aloft, and they that be in his displeasure, go down. They exact as much money as pleaseth them. What need many words? Then they think themselves, that they be the greatest princes of the world. In the meantime the captains sport and play together, till they have gnawed the poor people to the hard bones. And think ye that it will grieve them, that be of this mind, to enter lightly into war, when any cause is offered? Besides all this, it is worth while to see by what means we colour our fault. I pretend the defence of our religion, but my mind is to get the great riches that the Turk hath. Under colour to defend the Church's right, I purpose to revenge the hatred that I have in my stomach. I incline to ambition, I follow my wrath; my cruel, fierce and unbridled mind compelleth me; and yet will I find a cavillation and say, the league is not kept, or friendship is broken, or something (I wot not what myself) concerning the laws of matrimony is omitted. And it is a wonder to speak, how they never obtain the very thing that they so greatly desire. And while they foolishly labour to eschew this mischief or that, they fall into another much worse, or else deeper into the same. And surely if desire of glory causeth them thus to do, it is a thing much more magnificent and glorious to save than to destroy; much more gay and goodly to build a city than to overthrow and destroy a city.