The Life of the Truly Eminent and Learned Hugo Grotius Part 10

"Sir, I thank you for the good offices you have done me with some of the King's Council, and beg of you to continue them both with these, and with others, as you shall think proper; a.s.suring you that I shall acknowledge your friends.h.i.+p on all occasions where I can serve you; being bound to it by the friends.h.i.+p which you have ever shewn to me. I have asked your brother-in-law Mr. Reigersberg to write to you particularly about an affair in which I should be glad to have your opinion: you will oblige me much by sending it, as you have already done by the memorial you remitted to me; for which I sincerely thank you. I could wish to be of use in your affairs in this Country, and would labour in them most chearfully: but you know the const.i.tution of things is such, that neither I, nor your other friends, can serve you agreeably to our wishes. I would fain hope that time will bring about some change, and that I shall see you again here esteemed and honoured as your great qualities deserve; which will give me no less pleasure than I received from your regaining your liberty. In the mean time, I wish you, while at a distance from your country, all the satisfaction, prosperity, and happiness which you can desire. This I pray G.o.d to grant, and to me an opportunity of shewing by my actions that I am yours most affectionately to serve you, Henry de Na.s.sau."

VI. The year after the publication of the Apology, that is to say, in 1623, Nicholas Buon printed at Paris Grotius's improvements and additions to Stobaeus. This author, as is well known, extracted what he thought most important in the ancient Greek writers, and ranged it under different heads comprehending the princ.i.p.al points of Philosophy. His work is the more valuable as it has preserved several fragments of the Ancients found no where else. Grotius when very young purposed to extract from this author all the maxims of the poets, to translate them into Latin verse, and print the original with the translation. He began this when a boy; he was employed in it at the time of his arrest, and continued it as an amus.e.m.e.nt, whilst he had the use of books, in his prison at the Hague. He tells us that when he was deprived of pen and ink he was got to the forty-ninth t.i.tle, which is an invective against tyranny, that had a great relation to what pa.s.sed at that time in Holland. On his removal to Louvestein he resumed this work, and he finished it at Paris. He made several happy corrections in the text of Stobaeus, some from his own conjectures or those of his friends, others on the authority of ma.n.u.scripts in the king's library, which were very politely lent him by the learned Nicholas Rigaut, librarian to his Majesty.

Prefixed to this book are Prolegomena, in which the author shews that the works of the ancient Pagans are filled with maxims agreeable to the truths taught in Holy Writ. He intended to dedicate this book to the Chancellor Silleri: he had even written the dedication; but his friends, to whom he shewed it, thought he expressed himself with too much warmth against the censurers of his _Apology_. They advised him therefore to suppress it; and he yielded to their opinion. It may be observed in reading the royal privilege that the present t.i.tle of the book is different from what it was to have had. To these extracts from the Greek Poets translated into Latin verse, Grotius annexed two pieces, one of Plutarch, the other of St. Basil, on the use of the Poets; giving the Greek text with a Latin translation. Fabricius informs us, that in the Library of the College of Leyden there is a copy of the Geneva edition of Stobaeus, in the year 1609, with several notes in Grotius's own hand.

Three years after the publication of his Stobaeus, Grotius printed a work which may be looked upon as a continuation of it; being an extract of the Comedies and Tragedies of the Greeks: the text is translated into Latin verse. In this work he inserted only such maxims as he thought best worth preserving. He began it, as we have observed, when a prisoner at Louvestein. The learned Fabricius very judiciously remarks, that it is to be regretted he did not mention the places of the Ancients from whence he took these extracts.

VII. After having lived a year in the noise of Paris he was desirous of enjoying for some time the quiet of the country. The President de Meme offered him one of his seats, Balagni near Senlis. Grotius accepted it, and pa.s.sed there the spring and summer of the year 1623. In this castle he began his great work[146] which singly would be sufficient to render its author's name immortal; I mean the treatise _Of the rights of war and peace_, of which we shall speak more fully elsewhere. He had with him his family and four friends; and was visited by the most distinguished men of learning, among others Salmasius and Rigaut. He had all the books he could desire: Francis de Thou the President's son, who succeeded to his father's library, one of the best in Europe, gave him the free use of it. Grotius, who knew the President de Meme to be a most zealous Roman Catholic, was careful to regulate his conduct in such a manner that the President might never repent his favouring him with the use of his house: he gave directions that while he was at Balagni no butchers meat should be brought to table on Fridays or Sat.u.r.days; he received none of the Dutch refugee Ministers there; no psalms nor hymns were sung; in fine, he would have no public nor even private exercise of the Protestant Religion performed; and would see only those whom he could not decently refuse. From Balagni he sometimes made excursions to St. Germain, where the court was, in order to cultivate the friends.h.i.+p of the ministry. Having learnt that the President de Meme wanted to reside himself at Balagni, he quitted it, and retired to Senlis in the beginning of August: in October he came back to Paris.

His wife's affairs obliging her to make a journey to Zealand, she set out for that province in the summer 1624. In her absence Grotius was seized with a violent dysentery. October 18th, 1624, he writes to his brother that he had been three weeks confined to his bed, and four times blooded. The news of his illness threw his wife into a fever. As soon as it was abated she set out for Paris without waiting the return of her strength. The pleasure of seeing her again and the care she took of him wrought a wonderful change in Grotius: in fine, after two months dangerous illness he began to mend, and in a little time was perfectly recovered, so that he was never in better health than in the beginning of the year 1625.

His illness did not hinder his studies: in this last he was employed about the _Phoenissae_ of Euripides. A part of his translation of this Tragedy had been lost when he was a prisoner at the Hague: he did it over again while confined by his dysentery, and put the last hand to the whole. It was not published till 1630. He dedicated it to the President de Meme. The preface confirms that he did this work in prison; that after his serious studies it served him for amus.e.m.e.nt and even consolation, for he was of Timocles's opinion, that Tragedies might serve to alleviate the idea of our misfortunes by carrying our reflexions to the vicissitude of human affairs; and begs some indulgence to a work done partly in prison and partly during illness. The translation is in Latin verse such as the ancient tragic writers used.

In the preface Grotius enters into an examination of Euripides's tragedy. He shews that the time of twenty-four hours has been exactly kept to; that the unity of place is observed; that the manners are good; that it contains many useful maxims, and is upon the whole very well written.

FOOTNOTES:

[146] Ep. 56. p. 770. Ep. 57. p. 771.

VIII. The Prince of Orange, Maurice de Na.s.sau, falling ill in November, 1624, died after six months indisposition, at the age of fifty-eight, on the 23d of April, 1625. This event raised the hopes of Grotius's friends: they flattered themselves that his return to his Country would no longer meet with any obstacle. Prince Frederic Henry succeeded his brother as Stadtholder. He had not entered into the malevolent projects formed by Maurice against the Arminians. The Count D'Estrades has given us some anecdotes on this subject, which we shall relate on his authority. He a.s.sures us that, being one day _tete a tete_ with Prince Henry Frederic in his coach, he heard him say that he had much to do to keep well with his brother Maurice, who suspected him of secretly favouring Barnevelt and the Arminians. "He told me (these are the Count D'Estrades words) that it was true he kept a correspondence with them to prevent their opposing his election in case his brother should die, but that as it imported him to be on good terms with his brother, and to efface the notion he had of his connection with the Arminians, he made use of Vandermyle, one of his particular friends and Barnevelt's son-in-law, to let the cabal know that it was necessary for him to accommodate himself to his brother, that he might be better able to serve them: which Barnevelt approved of."

Hoogerbetz's situation, who, as we have seen, was condemned with Grotius, received some alleviation by the change of the Stadtholder.

Four months after the death of Prince Maurice he was allowed to come out of Louvestein, and to reside at a country-house, upon condition of not leaving the country on pain of forfeiting twenty thousand florins, for which his friends and children were bound. "It is a.s.serted (says the author of the _Mercure Francois_) that this liberty was granted him without any acknowledgment of his fault, and without asking pardon." He did not enjoy it long, for he died three weeks after he was discharged.

Grotius's father, who knew his son was esteemed and even loved by the new Stadtholder, advised him to write to that Prince. He obeyed his father: but informed him that he was determined not to do a mean thing to procure his return. It was from mere complaisance that he wrote to the Prince, for he owns to his brother he had very little hopes of success from his letter: he was even desirous that his correspondence with the Prince might be kept a secret, lest its being publicly known should vex his Highness. The enemies of the Remonstrants would, no doubt, have been greatly offended with the Stadtholder, had they discovered that he was favourably inclined to the Arminians: and the Prince's authority was not yet sufficiently established to free him from the necessity of keeping measures with so powerful a party. Grotius's conjectures were but too true: and all that he and his friends could do to procure his return was absolutely fruitless.

IX. He was now at the height of his glory by the prodigious success of his admirable book _Of the rights of war and peace_, which a celebrated writer[147] justly styles a master-piece. He began it in 1623 at Balagni, and in 1625 it was published at Paris. It was the famous Nicholas Peyresc, the Mecaenas of his age and the ornament of Provence, who engaged Grotius to handle this subject. He writes to that worthy magistrate, Jan. 11th, 1624. "I go on with my work _Of the law of nations_: if it may be of use to the world it is to you posterity will owe the obligation, since you made me undertake it, and a.s.sisted me in it." In the preliminary discourse he sets forth his motives for treating this subject. "Many strong reasons determined me to write at this time.

I have observed in all parts of the Christian world such an unbridled licentiousness with regard to war as the most barbarous nations might blush at: they fly to arms without reason, or on frivolous pretexts; and when they have them once in their hands they trample on all laws human and divine, as if from that time they were authorised, and firmly resolved to stick at no crime." Thus it was from a principle of humanity that he composed this great work; and, as he writes to Crellius[148], to shew how unbecoming it was for a Christian and a reasonable man, to make war from caprice: which was too much practised.

In the dedication of this book to the King the author observes, that Lewis XIII. like a propitious constellation, not satisfied with relieving the misfortunes of princes and protecting nations, had graciously supported him under his afflictions. He presented his book to the King and the princ.i.p.al n.o.bility; who, he writes to his brother[149], received it very graciously, but made him no return. He imagined it was because he had handled in it several points of divinity: and the court would not shew any favour to heterodox works, in which such questions were discussed: but the favourable reception it met with from all Europe sufficiently made up this loss.

It will not be expected that we should make an a.n.a.lysis or enter into an examination of the treatise _On the rights of war and peace_: that would be a subject for a large work. We shall only observe that those who would study the law of nations cannot read this book too often: they will find in it the most agreeable learning joined to the strongest reasoning. The whole is not equally correct: but what large work is not liable to the same censure? Besides, we must consider that it has the glory of being original in its kind[150], and the first treatise that reduced into a system the most excellent and useful of all sciences.

It is divided into three books; to which is prefixed a preliminary discourse treating of the certainty of law in general, and containing a plan of the work.

The first book enquires into the origin of the rights of war and its different kinds, as also the extent of the power of Sovereigns: he explains in the second the nature and extent of those rights, whether public or private, whose violation authorises the taking up arms: in the third he treats of all that relates to the course of the war and the treaties of peace which put an end to it.

The celebrated translator of Grotius and Puffendorf a.s.sures us that Grotius took the hint of attempting a system of natural law from Lord Bacon's works; and certainly, he adds, none was more proper for such an undertaking. A clear head, an excellent judgment, profound meditation, universal learning, prodigious reading, continual application to study amidst many distractions and the duties of several considerable places, together with a sincere love to truth, are qualities which cannot be denied to that great man without wronging our own judgment and giving room to suspect us of black envy or gross ignorance. It is said that he designed at first to give his book the t.i.tle, of _The law of nature and of nations_; but afterwards preferred that which it now bears, _Of the rights of war and peace_. Never book met with such universal approbation: Commentaries have been written upon it by many learned men, and it has been publicly read at Universities. Though M. Barbeyrac thinks Puffendorf's book much more useful, he is at the same time persuaded that if Grotius had not led the way, we should not yet have had any tolerable system of natural law: "and, he adds, if Puffendorf had been in Grotius's place, and Grotius in Puffendorf's, the treatise _Of the rights of war and peace_ would in my opinion have been much more defective; and that _Of the law of nature and nations_ much more perfect." Puffendorf himself owns that there remained few things to be said after Grotius.

Though the Latin language was at that time more used than at present, the princ.i.p.al nations of Europe wanted to have this work in their mother tongue. Grotius, on examining the Dutch translation, found the translator often wilfully deviating from the true sense of the original.

The Great Gustavus caused it to be translated into Swedish: a translation of it into English was preparing in the year 1639: Mr.

Barbeyrac thinks it was not finished in Grotius's life-time, but there have been two English translations of it since his death. It was first translated into German in 1707 by Mr. Schutz. The Leipsick journalists speak of this translation as very correct. There are two in French; one by Mr. Courtin, which that of Barbeyrac has totally eclipsed, and most justly: for never did a great author meet with a translator more worthy of him. Mr. Barbeyrac possessed all the necessary qualifications for executing properly such a difficult translation as that of the treatise _Of the rights of war and peace_.

This so excellent and highly esteemed work was however severely criticised by one of the most learned men of the last century.

Salmasius, who had been Grotius's admirer, and who in the latter part of his life did all he could to destroy his reputation, never spoke of _The rights of war and peace_ but with the greatest contempt: which was the more shocking; as, in his dispute with the English on the right of Kings, he every where copies Grotius, and when he departs from him is sure to blunder: with which Boeclerus has justly reproached him.

We cannot deny Salmasius profound learning; but he was a man swayed by his humour, often judged from pa.s.sion and jealousy, had too high an opinion of himself and too much contempt for others, and in fine found fault with whatever was not his own thought, as the learned Gronovius remarks.

He ventured to advance, some time after Grotius's death, that a professor of Helmsted had undertaken to prove that every page of Grotius's book contained gross blunders; and he speaks it in such a manner as gives room to think he was of the same opinion. This Professor was called John de Felde; he published his notes against Grotius in 1653. Had the great Salmasius been still alive, I believe, says M.

Barbeyrac, that with all his secret jealousy against the author censured, he would have found himself greatly disappointed in his expectations from John De Felde's project: never was any thing so wretched. One would be surprised a Mathematician could reason so ill, did not other much more signal examples clearly demonstrate that the knowledge of the Mathematics does not always produce justness of thought in matters foreign to that science. We find here a man who seeks only for censure, and knows not what he would have: he fights with his own shadow, and for the most part does not understand the thoughts of the author he attacks; and when he does understand them draws the most groundless consequences that ever were heard of. His gloomy and unhappily subtle mind cannot bear the light which Grotius presents to him. The embroiled ideas and distinctions of his Peripatetic philosophy form round him a thick cloud impenetrable by the strongest rays of truth. This is Barbeyrac's judgment of him. Felde met with some partisans of Grotius who confuted him: Theodorus Graswinckel, Advocate, his relation and friend, undertook his defence; and the redoubled efforts of the Helmsted Professor did not lessen his book in the esteem of the public. Not that the work is perfect; this, his admirers and those who were most disposed to do him justice, frankly own.

His general principles touching natural law are very solid; but they are too intricate, and it requires deep meditation to unfold them. He does not sufficiently shew the chain of consequences to be deduced from them, and applied to particular subjects; which gave certain authors of little penetration, or candour, occasion to say, that after laying down his principles he makes no use of them, and builds his decisions on a quite different thing. He might have prevented these rash censures by enlarging somewhat more, and pointing out on each head the connection of the proofs he makes use of, with the general principles from whence they are drawn.

With regard to the law of nations, which he considers as an arbitrary law in itself, but acquiring the force of a law by the tacit consent of nations, Barbeyrac observes that in the sense he understands it, and has endeavoured to establish its obligation, it has been shewn to be insufficiently grounded: yet the questions which he builds upon it make a great part of his work.

It has been thought that his style is too concise; that he often expresses himself but by halves; that he supposes many things which require great study, pa.s.ses over subjects of importance, and handles others which he might have omitted; such as questions relating rather to Divinity, than the science of Natural Law: in fine, it has been said that the desire of shewing his learning hurt him: and a very judicious Magistrate[151] justly observes, that by displaying less learning he would have appeared a greater Philosopher. Notwithstanding all these defects, it is universally acknowledged to be one of the finest works that ever was written.

When this book appeared at Paris, Cardinal Francis Barberin, who resided there as Legate from his uncle Pope Urbin VIII. hearing it much spoken of, was curious to see it; and read it with attention. It is said he was shocked at first that the author, in speaking of the Popes, did not give them the t.i.tles which they are wont to receive from Roman Catholic authors; but was otherwise well pleased with the book. The reading of it had been permitted at Rome two years, when on the 4th of February, 1627, it was put into the _Index Expurgatorius_, with his _Apology_ and _Poems_[152].

FOOTNOTES:

[147] Bayle.

[148] Ep. 280. p. 104.

[149] Ep. 91. p. 782

[150] Barbeyrac's Preface.

[151] M. Daube, Essais sur les principes du Droit, Preface, p. 6.

[152] Ep. 183. p. 798.

X. In the mean time Grotius began to grow tired at Paris: his pension was ill paid, and his revenue insufficient to keep him decently with a wife and a numerous family. July 12, 1623, he writes to his brother, "Pensions are no longer paid here, which embarra.s.ses me greatly. If any Prince, such as the King of Denmark or the Elector of Saxony, would employ me, and offer me a handsome salary, it would be worth my notice.

At present n.o.body thinks of me, because they imagine I am employed by a great King. I have lost some powerful friends: those who are now in power wish me well; but they have too much business on their hands, and I don't love to importune."

M. D'Aligre being made Keeper of the Seals, Grotius flattered himself that it would be an advantage to his affairs. "He is a good man, says he, and I shall be well recommended to him. I shall go to see him when he is less harra.s.s'd with visits; and try whether his friends.h.i.+p can be of use to me. However (he writes to his father and brother, Jan. 21, 1624) if any thing favourable should offer in Denmark or the Maritime Towns, I would consider of it." He made a visit to the new Lord Keeper, and received a promise of more than he hoped for: but he began to build no longer on compliments: he wished his friends would try to get him a settlement in the North; but would not have it known that he set them on. Some advised him to go to Spires, where there was an Imperial Chamber, and follow the profession of an Advocate: the writings there were all in Latin, the Roman law was followed, and the Augsburg confession the religion professed. January 26, 1624, he begs of his father to inform himself of the manner of living in that country, for he must soon come to some resolution.

In the mean time hopes were given him of his pension[153]: though no pensions were paid, the Keeper of the Seals promised that he would take particular care of him; and was in fact as good as his word: one of the first things he did was to speak to the King in favour of Grotius[154], and to obtain an order for the payment of the greatest part of the arrears owing to him. However he still pressed his father and brother to seek out a settlement for him[155]. Feb. 16, 1624, he wrote to them that he persisted in his resolution of going to some town of the Augsburg confession, where he might live cheap, and wait for better times. "The state of the kingdom, says he, makes me uneasy; and I have no prospect of a certainty for myself. These negotiations must be managed with precaution and secrecy, lest the knowledge of them should lessen the consideration in which I am held. It is sufficient that those who wish me well know that I am not so fixed here but I can come away if any thing better offers." In the mean time the Keeper of the Seals and the Ministry heaped civilities on him[156]; they spoke of him to the King, and at length he received three thousand Francs, part in money, and part in bills.

There were at that time Dutch Amba.s.sadors in France, who carried their malice so far as to tell the King he could not be too much on his guard against Grotius, who carried on a private correspondence with the Spanish Amba.s.sadors. He received information of this from one of his friends. The foul calumny stung him with indignation; and though he did not think it deserved to be confuted, he wrote of it to the Lord Keeper, and in a letter on this subject to Du Maurier he calls G.o.d to witness, that he had never seen any of the Spanish Amba.s.sadors, and that there was not a man in the United Provinces who wished better to his Country.

He had an offer of being Professor of Law in Denmark[157], but the character of the Danes made him averse to that country: besides, he thought the places he had already filled did not permit him to become a Professor in a College; as to the Salary, he was satisfied with it.

While he was in suspense what he should do, the King nominated Cardinal Richelieu Prime Minister. His Eminence had a mind to be particularly acquainted with Grotius, and asked him to come to his house at Limours: he was introduced by Marshal de Fiat. We are ignorant of what pa.s.sed at this interview: all we know is that the Cardinal, purposing to restore the navy and trade of the nation, talked of these matters to Grotius; who acquainted his brother with his visit to the Cardinal in a letter dated May 21, 1626.

It is highly probable the Cardinal proposed to Grotius to devote himself entirely to him: that minister protected none but such as professed an absolute submission to his will in all things. He gave Grotius so great hopes that he thought he might write to his father, "If I would forget my country, and devote myself wholly to France, there is nothing which I might not expect."

But there is room to imagine the proposals made to him by the Cardinal were inconsistent with his principles; and he was not a man to act against his conscience on any consideration. This sacrifice was the more praise-worthy as he really loved France: he mentioned it in confidence to Du Maurier. "I am extremely sorry, says he, that I can be of no use to France, where I have found a safe asylum: but I think it my duty to adhere to my former sentiments[158]."

Thus the Cardinal being displeased with Grotius's reservations, his pension was unpaid, either for that reason or on account of the bad state of the finances. Grotius was greatly perplexed: "A man must have lived at Paris at his own expence, as I have done for eighteen months (he writes to his brother, July 17, 1626) to know what it costs. I should be extremely glad that you would inform yourself at your conveniency, whether there be any hopes from the Hans towns, and particularly Hamburg or Rostock." Sept. 19, 1626, he opens his mind to Du Maurier: "This is the second year since they have ceased all regard for me, and put in practice whatever might serve to depress a man of the greatest steadiness." It was precisely since Cardinal Richelieu became the Arbiter of France that Grotius was thus treated. The disgrace of the Chancellor D'Aligre deprived him of all remains of hope: the Seals were given to Marillac, who professed an open enmity to all that was Protestant. Learning was no merit with him if joined to heterodoxy. He gave a public proof of his zeal[159] when the parliament of Dijon pet.i.tioned the King that Salmasius might be permitted to exercise the office of Counsellor, which his father offered to resign in his favour: the Keeper of the Seals warmly opposed it, declaring that he would never consent to a Huguenot's acquisition of the office of Counsellor in any parliament of France. Grotius was patient for some time longer; for he liked Paris, and there were many persons in that city whose conversation gave him infinite pleasure: He told the celebrated Peyresc[160], he was so strongly attached to France on his account, that he would not leave it till his patience was worn out; and he wrote to his great friend Du Maurier, that he was resolved never to quit France till it deserted him, that all the world might be forced to own he could not have acted otherwise.

In fine, having lost all hopes of pleasing the Ministry, he began to think in good earnest of retiring into some other Country. January 4, 1630, he writes to his brother, "I am wholly taken up with the thoughts of settling in some part where I may live more commodiously with my family." The first condition that he required was liberty of conscience. Some advised his going to Rome, because Pope Urbin VIII. was a great Poet, and loved men of learning[161]. He thought the proposal very ridiculous, and joked on it to his brother. December 27, 1630, he writes to him, "It is not reasonable that I should be always in suspense. I shall leave this country too late, but I shall certainly leave it soon." What heightened his embarra.s.sment was his uncertainty where to go. He writes to his brother, April 4, 1631, "I must speedily come to a resolution: provisions become every day dearer, and the payment of my Pension more uncertain: would it be proper to return to my Country by stealth, and with so little hopes, after doing her so great service? My Countrymen have not the same sentiments for me that I have for them."

FOOTNOTES:

[153] Ep 64. p. 773.

[154] Ep. 65. p. 773.