which cut short the days of the good King, plunged Europe anew into the eternal wars which she could no longer hope to see come to an end. Be that as it may, there are the means which Henry IV. collected together for forming the same establishment that the Abbé Saint Pierre intended to form with a book.

Beyond doubt permanent Peace is at present but an idle fancy, but given only a Henry IV. and a Sully, and permanent Peace will become once more a reasonable project.

même coup qui trancha les jours de ce bon roi replongea l'Europe dans d'éternelles guerres qu'elle ne doit plus espérer de voir finir. Quoi qu'il en soit, voilà les moyens que Henri IV avoit rassemblés pour former le même établissement que l'abbé de Saint-Pierre prétendoit faire avec un livre.

"Sans doute la paix perpétuelle est à présent un projet bien absurde; mais qu'on nous rende un Henri IV et un Sully, la paix perpétuelle redeviendra un projet raisonnable."

GROTIUS ON ARBITRATORS.

HUGO GROTIUS, or De Groot, was born 1583, died 1645.

I.-FOR PREVENTING WAR.

There are three ways in which controversies may be prevented from breaking out into war. The first is, Conference; the third way is by Lot.

Book II. Chap. xxiii. § viii—1. Another way, between parties who have no common judge, is, by reference to Arbitration. As Thucydides says, "It is wicked to proceed against him as a wrongdoer, who is ready to refer the question to an Arbitrator." So, as narrated by Diodorus, Adrastus and Amphiarus referred the question concerning the kingdom of Argos to the judgment of Eriphyle. To decide the question concerning Salamis, between the Athenians and the Megareans, five Lacedæmonian Judges were chosen. In Thucydides, just quoted, the Corcyreans notify to the Corinthians that they are ready to refer the matters in controversy between them to such cities of Peloponnesus as they should agree upon. And Aristides praises Pericles, because, to avoid war, he was willing "to accept Arbitrators." And Isocrates (Aeschines) in his oration against Ctesiphon, praises Philip of Macedon, because he was ready "to refer his controversies with the Athenians to any impartial State."

2. So the Ardeates and the Aricinians in old time, and the Neapolitans and the Nolans later, referred their controversies to the Roman people. And the Samnites in controversy with the Romans referred to common friends. Cyrus makes an Indian King the arbitrator between himself and Assyria. The

HUGO GROTIUS DE ARBITRIS.

Natus 1583-Mortuus est 1645.

I-AD VITANDUM BELLUM.

Tres autem sunt modi, quibus vitare potest, ne controversiae in bellum erumpant. Primum est, colloquium; tertia ratio est per sortem.

Liber II. Caput xxiii. § viii.-1. Alterum est inter eos, qui communem judicem nullum habent, compromissum: rì rov δίκας διδόντα οὐ νόμιμον ὡς ἐς ἀδικοῦντα ἰέναι, ait Thucydides: in eum, arbitrium accipere paratus est, nefas ut in injuriosum ire. Sic de regno Argivo Adrastus et Amphiatus Eriphylae judicium, permiserunt, narrante Diodoro. De Salamine inter Athenienses et Megarenses lecti judices Lacedaemonii quinque. Apud dictum modo Thucydidem Corcyrenses Corinthiis significant, paratos se disceptare controversias apud Peloponnesi civitates de quibus inter ipsos convenisset. Et Periclem laudat Aristides, quod, ut bellum vitaretur, voluerit δικη διαλύεσθαι περὶ τῶν diapópwv, de controversiis arbitros sumere. Et Isocrates oratione adversus Ctesiphontem laudat Philippum Macedonem, quod quas habebat cum Atheniensibus controversias, de iis paratus esset ἐπιτρέπειν πόλει τινὶ ἴσῃ καὶ ὁμοίᾳ, arbitrium permittere alicui civitati aequae utrique parti.

2. Sic olim Ardeates et Aricini, postea Neapolitani et Nolaní, contraversias suas arbitrio populi Romani permiserunt. Et Samnites in controversia cum Romanis ad communes amicos provocant. Cyrus sibi et Assyrio arbitrum fert regem Indorum

Carthaginians, in their controversies with Masinissa, appeal to an arbitral judgment, in order to avoid war. The Romans themselves in their differences with the Samnites, according to Livy, refer to their common allies. Philip of Macedon, in his disputes with the Greeks, says that he will take the judgment of peoples who are at Peace with both. At the request of the Parthians and Armenians, Pompey appointed Arbitrators to settle their boundaries. Plutarch says that the main office of the Roman Feciales was this, "not to allow an appeal to arms till all hope of a peaceable settlement was lost." And Strabo says of the Druids of the Gauls, that "formerly they were Arbitrators between hostile parties, and often separated without fighting those who were drawn up in warlike array against each other." The same writer testifies that the priests in Spain performed the same office.

3. But especially are Christian Kings and States bound to try this way of avoiding War. For, if in order to avoid being subject to the judgments of persons who were not of the true religion, certain arbiters were appointed both by Jews and by Christians, and that course was commanded by Paul, how much more ought it to be done in order to avoid a much greater inconvenience, namely, War. So Tertullian argues somewhere that a Christian may not serve as a soldier, since he may not even go to law; which, however, according to what we have said elsewhere, must be understood with a certain qualification.

4. And both for this reason and for others, it would be useful, and indeed it is almost necessary, that Congresses of Christian Powers should be held, in which the controversies which arise among some of them may be decided by others who are not interested, and in which measures may be taken to compel the parties to accept Peace on equitable terms. This indeed was the office of the Druids of old among the Gauls, as related by Diodorus and Strabo. We read, too, that the Frankish Kings referred to their nobles the judgment of questions concerning the division of the Kingdom.