[139] Nietzsche, Also sprach Zarathustra, i. 63.
[140] Ruskin, Crown of Wild Olive, Lecture on War (Works, vi. 99, 105).
[141] Lawrence, op. cit. p. 275 sq. Sidgwick, ‘Morality of Strife,’ in International Journal of Ethics, i. 13.
[142] Geffken, quoted by Jähns, op. cit. p. 352, n. 2.
[143] Jähns, op. cit. p. 307 sq.
It is said that, though Christianity has not abolished war, it has nevertheless, even in war, asserted the principle that human life is sacred by prohibiting all needless destruction. The Canon, ‘De treuga et pace,’ laid down the rule that non-resisting persons should be spared;[144] and Franciscus a Victoria maintained not only that between Christian enemies those who made no resistance could not lawfully be slain,[145] but that even in war against the Turks it was wrong to kill children and women.[146] However, this doctrine of mercy was far in advance of the habits and general opinion of the time.[147] If the simple peasant was often spared, that was largely from motives of prudence,[148] or because the valiant knight considered him unworthy of the lance.[149] As late as the seventeenth century, Grotius was certainly not supported by the spirit of the age when he argued that, “if justice do not require, at least mercy does, that we should not, except for weighty causes tending to the safety of many, undertake anything which may involve innocent persons in destruction”;[150] or when he recommended enemies willing to surrender on fair conditions, or unconditionally, to be spared.[151] Afterwards, however, opinion changed rapidly. Pufendorf, in echoing the doctrine of Grotius,[152] spoke to a world which was already convinced; and in the eighteenth century Bynkershoek stands alone in giving to a belligerent unlimited rights of violence.[153] In reference to the assumption that this change of opinion is due to the influence of the Christian religion, it is instructive to note that Grotius, in support of his doctrine, appealed chiefly to pagan authorities, and that even savage peoples, without the aid of Christianity, have arrived at the rule which in war forbids the destruction of helpless persons and captives.
[144] Gregory IX. Decretales, i. 34. 2.
[145] Franciscus a Victoria, op. cit. vi. 13, 35, 48; pp. 232, 241, 246 sq.
[146] Ibid. vi. 36, p. 241.
[147] Hall, Treatise on International Law, p. 395, n. 1.