Hugo Grotius

Hugo Grotius (born April 10, 1583, Delft, Netherlands—died August 28, 1645, Rostock, Mecklenburg-Schwerin) was a Dutch jurist and scholar whose masterpiece De Jure Belli ac Pacis (1625; On the Law of War and Peace) is considered one of the greatest contributions to the development of international law. Also a statesman and diplomat, Grotius has been called the “father of international law.”

Early life

Grotius’s father, a learned man, had been burgomaster of Delft and curator of the recently founded Leiden University (courses then would be similar to high-school classes today). An extremely gifted child, Hugo Grotius wrote Latin elegies at age 8 and became a student of the arts faculty at Leiden University at age 11. He studied under the renowned humanist Joseph Scaliger, who contributed greatly to Grotius’s development as a philologist.

In 1598 he accompanied Johann van Oldenbarnevelt, the leading Dutch statesman, to France, where he met Henry IV, who called Grotius the “miracle of Holland.” This experience is reflected in Pontifex Romanus (1598), which comprises six monologues on the current political situation. In 1599 he settled in The Hague as an advocate, lodging for a time with the court preacher and theologian Johannes Uyttenbogaert.

In 1601 the States of Holland requested from Grotius an account of the United Provinces’ revolt against Spain. The resulting work, covering the period from 1559 to 1609, was written in the manner of the Roman historian Tacitus. Although it was largely finished by 1612, it was published only posthumously in 1657 as Annales et Historiae de Rebus Belgicis (“Annals and Histories of the Revolts of the Low Countries”).

Britannica Quiz

Famous Poets and Poetic Form

Throughout his life Grotius wrote in a variety of fields. He edited, with commentary, an encyclopaedic work on the seven liberal arts by the North African poet Martianus Capella and the Phaenomena by the Greek astronomer Aratus of Soli. He wrote a number of philological works and a drama, Adamus Exul (1601; Adam in Exile), which was greatly admired by the English poet John Milton. Grotius also published many theological and politico-theological works, including De Veritate Religionis Christianae (1627; The Truth of the Christian Religion), the book that in his lifetime probably enjoyed the highest popularity among his works.

Involvement in politics

Grotius was deeply involved in Dutch politics. In the early 17th century the united kingdom of Spain and Portugal claimed a monopoly on trade with the East Indies. In 1604, after a Dutch admiral had seized the Portuguese vessel Santa Catarina, the Dutch East India Company asked Grotius to produce a work legally defending the action on the ground that, by claiming a monopoly on the right of trade, Spain-Portugal had deprived the Dutch of their natural trading rights. The work, De Jure Praedae (On the Law of Prize and Booty), remained unpublished during his lifetime, except for one chapter—in which Grotius defends free access to the ocean for all nations—which appeared under the famous title Mare Liberum (The Freedom of the Seas) in 1609. The work buttressed the Dutch position in the negotiations regarding the Twelve Years’ Truce concluded that year with Spain and was widely circulated and often reprinted.

In 1607 Grotius was appointed advocaat-fiscaal (attorney general) of the provinces of Holland, Zeeland, and West Friesland. In the following year he married Maria van Reigersberch, the daughter of the burgomaster of Veere, an intelligent and courageous woman who stood by him unwaveringly in the difficult years to come. A member of the Remonstrants (primarily upper-class “regents” siding with Jacobus Arminius’s tolerant Protestantism), Grotius was engaged in the bitter political struggle under Oldenbarnevelt against the Gomarists (orthodox Calvinists led by Franciscus Gomarus who were dominant among the ministers and the populace), who were under the leadership of Prince Maurice, for control of the country.

In 1618 Maurice, using his military powers in a coup d’état, ordered the arrest of Arminian leaders. Oldenbarnevelt was executed for high treason, and Grotius was sentenced to life imprisonment in the fortress of Loevestein. In 1621, with the aid of his wife, Grotius made a dramatic escape from the castle by hiding in a chest of books. He fled to Antwerp and finally to Paris, where he stayed until 1631 under the patronage of Louis XIII.

Life in exile: De Jure Belli ac Pacis

While in Paris, Grotius published his legal masterpiece, De Jure Belli ac Pacis, in 1625. In writing this work, which made full use of De Jure Praedae, he was strongly influenced by the bitter, violent political struggles both in his own country and in Europe more broadly, particularly the Thirty Years’ War, which had broken out in 1618. In one famous passage of De Jure Belli ac Pacis, Grotius wrote that,

[f]ully convinced…that there is a common law among nations, which is valid alike for war and in war, I have had many and weighty reasons for undertaking to write upon this subject. Throughout the Christian world I observed a lack of restraint in relation to war, such as even barbarous nations should be ashamed of. (Prolegomena, 28.)

Grotius sought to achieve his practical objective to minimize bloodshed in wars by constructing a general theory of law (jurisprudentia) that would restrain and regulate war between various independent powers, including states.

Following Roman law and the work of the Stoics, Grotius placed natural law at the centre of his jurisprudentia. He argued that a law deduced from man’s inherent nature would have a degree of validity

even if we should concede that which cannot be conceded without the utmost wickedness, that there is no God, or that the affairs of men are of no concern to Him. (Prolegomena, 11.)

He made this daring argument because he believed that natural law—the most important tool to restrain and regulate wars in Europe—must be independent of religion, applying to all people regardless of their religious beliefs. He realized, however, that the goal of restraining and regulating war could not be achieved by secular law alone. He thus reintroduced various elements of Christianity into his jurisprudentia. Grotius has often been quoted to “secularize” law or natural law, but the so-called secularization of law was hypothetical rather than categorical. In order to understand this critical character of law in De Jure Belli ac Pacis, one must understand the entire structure of his argumentation.

Grotius adopts a multilayered structure of norms, including various religious ones, to restrain and regulate both the resort to war and violence in warfare. When Grotius found it difficult to persuade various kinds of rulers to refrain from resorting to war or committing cruel acts during the war by means of secular norms either by natural law or law of nations, he did not hesitate to resort to “law of God,” mainly taken from the Old Testament, or “law of love” and other similar norms taken from the New Testament. He even relied on the argument based on utility as a last resort when he found it difficult to discourage political leaders to refrain from violence by means of normative argument alone, though he wrote that consideration of utility was not his concern. This multilayered character of the argumentation was the vital means to achieve his practical goal: minimizing bloodshed.

Grotius believed that only wars with just causes should be allowed. Because there is no judge for judicial settlement between nations, war as a means to solve conflicts must be tolerated. However, causes of war should be limited to causes for litigation. For example, the defense and restitution of things are just causes of war (see also just war). He also developed a theory of crime and punishment, which he used to characterize certain wars as just punishment for crimes committed by independent powers, including states.