So thoroughly indeed was this change foreseen and appreciated that at every successive advance in the methods of slaughter curious fears for the total extinction of military courage have haunted minds too readily apprehensive, and found sometimes remarkable expression. When the catapult[287] was first brought from Sicily to Greece, King Archidamus saw in it the grave of true valour; and the sentiment against firearms, which led Bayard to exclaim, ‘C’est une honte qu’un homme de cœur soit exposé à périr par une miserable friquenelle,’ was one that was traceable even down to the last century in the history of Europe. For Charles XII. of Sweden is declared by Berenhorst to have felt keenly the infamy of such a mode of fighting; and Marshal Saxe held musketry fire in such contempt that he even went so far as to advocate the reintroduction of the lance, and a return to the close combats customary in earlier times.[288] But our military codes contain no reflection of the different aspects under which personal bravery enters into modern, as compared with ancient, warfare; and this omission has tended to throw governments back upon pure force and compulsion, as the only possible way of recruiting their regiments. The old Roman military punishments, such as cruelly scourging a man before putting him to death, afford certainly no models of a lenient discipline; but when we read of companies who lost their colours being for punishment only reduced to feed on barley instead of wheat, and reflect that death by shooting would be the penalty under the discipline of most modern nations[289] for an action bearing any complexion of cowardice, it is impossible to admit that a rational adjustment of punishments to offences is at all better observed in the war articles of the moderns than in the military codes of pagan antiquity.