The reader will not so much hesitate here, in whose favour he ought to declare, especially if he consults the frightful description which [q] Livy has left us of Hannibal. "His great virtues, says this historian, "after he had given an encomium of him, were equalled by most enormous vices; inhuman cru"elty, a more than Carthaginian perfidy, no regard "for truth, nor any reverence for what was most sa"cred. He had no fear of the gods, no respect for "oaths, nor any religion." Has tantas viri virtutes ingentia vitia æquabant; inhumana crudelitas, perfidia plusquam Punica, nihil veri, nihil sancti ; nullus deûm metus, nullum jusjurandum, nulla religio.

We have here a strange portrait, but I question whether truly copied after nature, and whether prejudice has not in some measure drawn it in too black colours. For the Romans in general may be suspected of not doing the justice to Hannibal that was due to him, and of saying a great many ill things of him, because he did a great many to them. Neither Polybius nor Plutarch, who have frequent occasion to speak of Hannibal, charge him with the horrid vices that Livy imputes to him. The very facts related by Livy contradict the character he has given of him. To take notice only of one single imputation, nullus deûm metus, nulla religio; there is a proof to the contrary. Before he set out for Spain, he took a journey to Cadiz, to discharge the vows he had made to Hercules, and made new ones to him, in case that god would favour his enterprise. [r] Annibal Gades profectus Herculi vota exsolvit, novisque se obligat votis, si cetera prosperè evenissent. Is this Is this step like the ceedings of a man without religion or the fear of the gods? What could oblige him to leave his army to undertake so tedious a pilgrimage? If it was hypocrisy to impose upon a superstitious people, it would have been more advantageous to him to have put o this mask of religion in the sight of all his troops as sembled together, as the Romans did in the lustra tions of their armies. [s] Presently after Hanniba

pro

but was also so careful of it, though it stood without the town, that none of the soldiers ever stole any thing from it; and even left there a magnificent monument before his departure out of Italy. He paid the same respect to all other temples; and we no where read, [t] as I remember, that his troops ever plundered any, in the confusion of a war diversified by so many events. [u] He evidently acknowledged the power of the Deity, when he declared that the gods sometimes took from him the inclination, and sometimes the power of taking Rome. [a] In the treaty he made with Philip, having first appealed to the gods as witnesses, he plainly declares that he expected all the success of his arms from their protection; [y] and lastly, when he comes to die, he invokes all the gods, who are revengers of the breach of hospitality. All these facts, and several others of a like nature, absolutely overthrow the crime of irreligion, which Livy lays to his charge. And the same may be said of his perjuries, and unfaithfulness in keeping of treaties. I do not know that he ever broke one, though the Carthaginians did, but without his being concerned in it. However, I shall not here draw a parallel between these two generals with reference to their civil and moral virtues. I shall satisfy myself with relating some of those which were most eminent in Scipio.

1. Generosity and Liberality.

1

This is the virtue of great minds, as the love of money is the vice of the base and dishonourable. Scipio understood the true value of money, which is to

[] Liv. lib. xxviii. n. 46. [u] Lib. xxvi. n, v1.

In Lib vviti

cumstance is mentioned by Poly

bius.

L: זך

gain friends and buy mankind. The contributions which he made in a proper season; the ransoms he generously restored to those who came to redeem their children or relations, gained him almost as many hearts as his victories. By this means he entered into the views and character of the Roman people, who chose rather, as he expresses it himself, to oblige mankind by civility, than fear; [z] qui beneficio quàm metu obligare homines malit.

2. Goodness, Gentleness.

All men cannot be partakers of our benefits, but we may express our good inclination towards all. It is a sort of coin that several are satisfied with, and does not exhaust the treasury of the general.

Scipio had a wonderful talent in conciliating the inclinations and gaining the hearts of others, by a civil and engaging behaviour.

He was very obliging to the officers, set a just value upon their services, extolled their bravery, rewarded them with presents or commendations, and behaved thus even towards those who might have given him some jealousy, had he been capable of it. He always honourably treated that famous officer Marcius, and kept him near his person, who, after the death of his father and uncle, had supported the affairs of Spain; thereby shewing, says the historian, how remote he was from any apprehensions of fear and distrust. [a] Ut facile appareret nihil minus quam vereri ne quis obstaret gloriæ suæ.

He knew how to temper even reprimands with such an air of kindness and cordiality, as rendered them amiable. [6] The rebuke he was obliged to give Ma sinissa, for giving way to a blind passion, in marrying Sophonisba, the declared enemy of the Roman people is a perfect model of the manner of behaving an speaking upon such delicate conjunctures. We find in it all the refinements of eloquence, all the precau

[x] Liv. lib. xxvi. n. 50. [a] Ib, n, 2p. ・ [6] Lib. xxx. n. 14.

tion

66

ments. He never employed correction but once, and that much against his own inclination. It was in the sedition of Sucrone, which necessarily required a public example. "And then, he [c] said, it was like "tearing out his own bowels, when he found him"self obliged to expiate the fault of eight thousand, by putting thirty to death." It is remarkable here, that Scipio does not make use of the words scelus, crimen, facinus, but of nora, which is far more gentle, and signifies a fault. He even does not go so far as to determine absolutely whether it was a fault, and he leaves room to think it only imprudence and folly, octo millium seu imprudentiam, seu noxam.

He thought it far better to contribute to the preservation of a single citizen, than to kill a thousand of the enemy. [d] Copitolinus observes, that the emperor Antoninus Pius used frequently to repeat this maxim of Scipio, and put it in practice.

3. Justice.

The exercise of this virtue is properly the function of persons in high station and authority. It was by this virtue that Scipio rendered the Roman government so gentle and agreeable to the allies and conquered nations, and made himself so tenderly beloved by the people, who considered him as their protector and father. He must have had a great zeal for justice, as he was so exact in shewing it to his very enemies, after an action which took away all pretensions they could have to it. The Carthaginians, during a truce

which was granted them at their earnest entreaty, knowingly, and by order of the republic, took and plundered certain Roman vessels that were put to sea; and, to make the insult still greater, the embassadors, which were sent to Carthage to complain of it, were set upon as they came back, and narrowly escaped being taken by Asdrubal. The embassadors of Carthage, as they were returning from Rome, fell into the hands of Scipio, who was very much pressed to make reprisals, "No, [e] says he, though the Car

thaginians have not only broke the truce, but have "also violated the law of nations, in the persons of (6 our embassadors, I will not treat theirs in a manner unworthy either the maxims of the Roman people, 6C or the rules of moderation I have hitherto constantly observed.”

66

66

4. Magnanimity.

It shone out in all the actions of Scipio, and in almost all his words; but the people of Spain were more especially affected with it, when he refused the title of king, which they offered him upon being charmed with his valour and generosity. They sav plainly, [f] says Livy, what a greatness of sou there was in thus looking down with disdain upon title, which is the highest object of admiration an desire with the rest of mankind.

[g] It was with the same air of grandeur, that whe he was obliged to defend himself before the people he spoke so nobly of his military expeditions, and, in stead of making a timorous apology in behalf of h conduct, he marched directly to the Capitol, with a the people at his heels, to thank the gods for the vi tories they had enabled him to gain.

[e] Etsi non induciarum modò fides à Carthaginiensibus, sed etiam jus gentium in legatis violatum esset: tamen se nihil nec institutis populi Romani, nec suis, moribus indignum in iis facturum esse. Liv. lib. xxx. n. 25.

[ƒ] Sensere etiam barbari ma nitudinem animi, cujus miracu nominis alii mortales, stuperent, ex tàm alto fastigio aspernan Lib. 27. n. 19.

[g] Lib. xxxviii.