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The Law of War and Peace (De Jure Belli ac Pacis)

Hugo Grotius

Language:
English
Status:
Complete work
Authorship:
Written by the author
Condition of the text:
No scanning noise detected (automatic measure over the whole text, not checked by hand)
Extent:
~220,000 words · 1,061 passages
Cite this work
  • APAHugo Grotius. (n.d.). The Law of War and Peace (De Jure Belli ac Pacis). Digital reproduction: SigPhi. https://sigphiai.com/en/works/hugo-grotius/the-law-of-war-and-peace-de-jure-belli-ac-pacis
  • MLAHugo Grotius. The Law of War and Peace (De Jure Belli ac Pacis). Digital reproduction, SigPhi, https://sigphiai.com/en/works/hugo-grotius/the-law-of-war-and-peace-de-jure-belli-ac-pacis.
  • ChicagoHugo Grotius. The Law of War and Peace (De Jure Belli ac Pacis). Digital reproduction, SigPhi. https://sigphiai.com/en/works/hugo-grotius/the-law-of-war-and-peace-de-jure-belli-ac-pacis.

Reference to the edition that SigPhi reproduces: SigPhi is its digital reproduction, not its publisher. The edition's year is not in the metadata (hence "n.d."), and the translator appears only when recorded.

What it is about

Grotius's treatise on when war may lawfully be made, what may be done in it, and what binds states that have no judge above them.

Context and history

Published in 1625, in the middle of the Thirty Years' War. One sentence decided a great deal: Grotius holds that natural law would hold good 'even if we were to grant' that God does not exist, and with that he founds law on the rational nature of man rather than on revelation. That move is what makes a common law possible between Catholics and Protestants who were killing each other, and it is why he is read as the origin of modern international law.

Editorial context, not a citable source: unlike the passages of the work itself, these statements cannot be checked against the corpus.

How it begins
10. D. quibus modis ususfructus amittatur. Navem eandem esse aiunt, si per partes refecta sit. Aliud si dissoluta et recomposita. l. qui res. 98, $ aream. 8. D. de solutionibus, Plutarchus Z"/heseo : πὸ δὲ πλοῖον ἐν ᾧ μετὰ τῶν ἠιθέων ἔπλευσε καὶ πάλιν ἐσώθη, τὴν τριηκόν- TOpOv, ἄχρι τῶν Δημητρίου τοῦ Φα- ληρέως χρόνων διεφύλαττον οἱ 'A0g- ναῖοι; τι μὲν παλαιὰ τῶν ξύλων ὑφαι- ροῦντες, ἄλλα δὲ ἐμβάλλοντες ἰσχυρὰ, καὶ συμπηγνύντες, οὕτως ὥστε καὶ τοῖς φιλοσόφοις εἰς τὸν αὐξόμενον [legendum αὐξομένων, ut habet MS.] λόyov ἀμφιδοξούμενον παράδειγμα τὸ πλοῖον εἶναι, τῶν μὲν ὡς τὸ αὐτὸ, τῶν δὲ ὡς οὐ τὸ αὐτὸ διαμένει, λεγόντων " ANavem autem, in qua cum delecta juventute navigavit salvusque rediit Theseus, elements, but is subject to one name, and has one habit, as Plutarch says, one spirit, as Paulus. "This spirit or habit in a people is the full and perfect common participation of civil life; the first production of which is the sovereignty, the bond by which the State is held together, the vital breath drawn by so many thousands, as Seneca speaks. And these artificial bodies have plainly an analogy with natural bodies. A natural body does not cease to be the same, though the particles are gradually changed, the Form remaining the same, as Alphenus, after the philosophers, discourses. 2 And thus we can explain what Seneca says, that no one of us is the same in age which he was in youth, this being understood of the De Anim. ^ C. De Rei Vind. Sen. Lib. i. De Clem. c. 4. Judic. Epist. 59. Pol. iii. 3. 4 QUANDO IMPERIA VEL [118. II.

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