I happened to come by one day accidentally at Rome, just as they were upon executing Catena, a notorious robber: he was strangled without any emotion of the spectators, but when they came to cut him in quarters, the hangman gave not a blow that the people did not follow with a doleful cry and exclamation, as if every one had lent his sense of feeling to the miserable carcase. Those inhuman excesses ought to be exercised upon the bark, and not upon the quick. Artaxerxes, in almost a like case, moderated the severity of the ancient laws of Persia, ordaining that the nobility who had committed a fault, instead of being whipped, as they were used to be, should be stripped only and their clothes whipped for them; and that whereas they were wont to tear off their hair, they should only take off their high-crowned tiara.'--[Plutarch, Notable Sayings of the Ancient King.]-- The so devout Egyptians thought they sufficiently satisfied the divine justice by sacrificing hogs in effigy and representation; a bold invention to pay God so essential a substance in picture only and in show.
I live in a time wherein we abound in incredible examples of this vice, through the licence of our civil wars; and we see nothing in ancient histories more extreme than what we have proof of every day, but I cannot, any the more, get used to it. I could hardly persuade myself, before I saw it with my eyes, that there could be found souls so cruel and fell, who, for the sole pleasure of murder, would commit it; would hack and lop off the limbs of others; sharpen their wits to invent unusual torments and new kinds of death, without hatred, without profit, and for no other end but only to enjoy the pleasant spectacle of the gestures and motions, the lamentable groans and cries of a man dying in anguish. For this is the utmost point to which cruelty can arrive:
"Ut homo hominem, non iratus, non timens, tantum spectaturus, occidat."
["That a man should kill a man, not being angry, not in fear, only for the sake of the spectacle."--Seneca, Ep., 90.]
For my own part, I cannot without grief see so much as an innocent beast pursued and killed that has no defence, and from which we have received no offence at all; and that which frequently happens, that the stag we hunt, finding himself weak and out of breath, and seeing no other remedy, surrenders himself to us who pursue him, imploring mercy by his tears:
"Questuque cruentus, Atque imploranti similis,"
["Who, bleeding, by his tears seems to crave mercy."--AEnead, vii. 501.] has ever been to me a very unpleasing sight; and I hardly ever take a beast alive that I do not presently turn out again. Pythagoras bought them of fishermen and fowlers to do the same:
"Primoque a caede ferarum, Incaluisse puto maculatum sanguine ferrum."
["I think 'twas slaughter of wild beasts that first stained the steel of man with blood."--Ovid, Met., xv. 106.]
Those natures that are sanguinary towards beasts discover a natural proneness to cruelty. After they had accustomed themselves at Rome to spectacles of the slaughter of animals, they proceeded to those of the slaughter of men, of gladiators. Nature has herself, I fear, imprinted in man a kind of instinct to inhumanity; nobody takes pleasure in seeing beasts play with and caress one another, but every one is delighted with seeing them dismember, and tear one another to pieces. And that I may not be laughed at for the sympathy I have with them, theology itself enjoins us some favour in their behalf; and considering that one and the same master has lodged us together in this palace for his service, and that they, as well as we, are of his family, it has reason to enjoin us some affection and regard to them. Pythagoras borrowed the metempsychosis from the Egyptians; but it has since been received by several nations, and particularly by our Druids:
"Morte carent animae; semperque, priore relicts Sede, novis domibus vivunt, habitantque receptae."
["Souls never die, but, having left their former seat, live and are received into new homes."--Ovid, Met., xv. 158.]
The religion of our ancient Gauls maintained that souls, being eternal, never ceased to remove and shift their places from one body to another; mixing moreover with this fancy some consideration of divine justice; for according to the deportments of the soul, whilst it had been in Alexander, they said that God assigned it another body to inhabit, more or less painful, and proper for its condition:
"Muta ferarum Cogit vincla pati; truculentos ingerit ursis, Praedonesque lupis; fallaces vulpibus addit:
