- - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - CHAPTER XIII _The Dutch must maintain their right of trade with the East Indies by peace, by treaty, or by war_ Wherefore since both law and equity demand that trade with the East Indies be as free to us as to any one else, it follows that we are to maintain at all hazards that freedom which is ours by nature, either by coming to a peace agreement with the Spaniards, or by concluding a treaty, or by continuing the war. So far as peace is concerned, it is well known that there are two kinds of peace, one made on terms of equality, the other on unequal terms. The Greeks[178] call the former kind a compact between equals, the latter an enjoined truce; the former is meant for high souled men, the latter for servile spirits. Demosthenes in his speech on the liberty of the Rhodians[179] says that it was necessary for those who wished to be free to keep away from treaties which were imposed upon them, because such treaties were almost the same as slavery. Such conditions are all those by which one party is lessened in its own right, according to the definition of Isocrates.[180] For if, as Cicero says,[181] wars must be undertaken in order that people may live in peace unharmed, it follows that peace ought to mean not an agreement which entails slavery, but an undisturbed liberty, especially as peace and justice according to - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - complurium[182a] iudicio pax et iustitia nominibus magis quam re differant, sitque pax non qualiscumque, sed ordinata concordia. * [Philippica XII, 14: cum iis facta pax non erit pax, sed pactio servitutis.] Indutiae autem si fiunt satis apparet ex ipsa indutiarum natura non debere medio earum tempore condicionem cuiusquam deteriorem fieri, cum ferme interdicti uti possidetis instar obtineant. Quod si in bellum trudimur hostium iniquitate, debet nobis causae aequitas spem ac fiduciam boni eventus addere. Nam[183a] ὑπὲρ ὧν ἄν ἐλαττῶνται μεχρὶ δυνατοῦ πάντες πολεμοῦσι, περὶ δὲ τοῦ πλεονεκτεῖν οὐχ οὕτως, ‘pro his in quibus iniuria afficiuntur omnes quantum omnino possunt depugnant: at propter alieni cupiditatem non item’; quod et Alexander Imperator ita expressit: τὸ μὲν ἄρχειν ἀδίκων ἒργων οὐκ ἀγνώμονα ἔχει τὴν πρόκλησιν, τὸ δὲ τοὺς ὀχλοῦντας ἀποσείεσθαι ἔκ τε τῆς ἀγαθῆς συνειδήσεως ἔχει τὸ θαῤῥαλέον, καὶ ἐκ τοῦ μὴ ἀδικεῖν ἀλλ’ ἀμύνασθαι ὑπάρχει τὸ εὔελπι, ‘eius a quo coepit iniuria, provocatio maxime invidiosa est; at cum depelluntur aggressores, sicut bona conscientia fiduciam secum fert, ita quia de vindicanda non de inferenda iniuria laboratur, spes etiam adsunt optimae’. Si ita necesse est, perge gens mari invictissima, nec tuam tantum, sed humani generis libertatem audacter propugna.