ny people every day to be murdered. Is it not meanness of spirit that
renders them so pliable to all extremities? Valour, whose effect is only
to be exercised against resistance--

"Nec nisi bellantis gaudet cervice juvenci"--

["Nor delights in killing a bull unless he resists."
--Claudius, Ep. ad Hadrianum, v. 39.]

stops when it sees the enemy at its mercy; but pusillanimity, to say that
it was also in the game, not having dared to meddle in the first act of
danger, takes as its part the second, of blood and massacre. The murders
in victories are commonly performed by the rascality and hangers-on of an
army, and that which causes so many unheard of cruelties in domestic wars
is, that this canaille makes war in imbruing itself up to the elbows in
blood, and ripping up a body that lies prostrate at its feet, having no
sense of any other valour:

"Et lupus, et turpes instant morientibus ursi,
Et quaecunque minor nobilitate fera est:"

["Wolves and the filthy bears, and all the baser beasts,
fall upon the dying."--Ovid, Trist., iii. 5, 35.]

like cowardly dogs, that in the house worry and tear the skins of wild
beasts, they durst not come near in the field. What is it in these times
of ours that makes our quarrels mortal; and that, whereas our fathers had
some degrees of revenge, we now begin with the last in ours, and at the
first meeting nothing is to be said but, kill? What is this but
cowardice?

Every one is sensible that there is more bravery and disdain in subduing
an enemy, than in cutting, his throat; and in making him yield, than in
putting him to the sword: besides that the appetite of revenge is better
satisfied and pleased because its only aim is to make itself felt: And
this is the reason why we do not fall upon a beast or a stone when they
hurt us, because they are not capable of being sensible of our revenge;
and to kill a man is to save him from the injury and offence we intend
him. And as Bias cried out to a wicked fellow, "I know that sooner or
later thou wilt have thy reward, but I am afraid I shall not see it";
--[Plutarch, on the Delay in Divine Justice, c. 2.]--and pitied the
Orchomenians that the penitence of Lyciscus for the treason committed
against them, came at a season when there was no one remaining alive of
those who had been interested in the offence, and whom the pleasure of
this penitence should affect: so revenge is