perience of brave men. Kenshin, who fought for
fourteen years with Shingen, when he heard of the latter's death, wept
aloud at the loss of "the best of enemies." It was this same Kenshin who
had set a noble example for all time, in his treatment of Shingen, whose
provinces lay in a mountainous region quite away from the sea, and who
had consequently depended upon the H[=o]j[=o] provinces of the Tokaido
for salt. The H[=o]j[=o] prince wishing to weaken him, although not
openly at war with him, had cut off from Shingen all traffic in this
important article. Kenshin, hearing of his enemy's dilemma and able to
obtain his salt from the coast of his own dominions, wrote Shingen that
in his opinion the H[=o]j[=o] lord had committed a very mean act, and
that although he (Kenshin) was at war with him (Shingen) he had ordered
his subjects to furnish him with plenty of salt--adding, "I do not fight
with salt, but with the sword," affording more than a parallel to the
words of Camillus, "We Romans do not fight with gold, but with iron."
Nietzsche spoke for the samurai heart when he wrote, "You are to be
proud of your enemy; then, the success of your enemy is your success
also." Indeed valor and honor alike required that we should own as
enemies in war only such as prove worthy of being friends in peace. When
valor attains this height, it becomes akin to

BENEVOLENCE, THE FEELING OF
DISTRESS,

love, magnanimity, affection for others, sympathy and pity, which were
ever recognized to be supreme virtues, the highest of all the attributes
of the human soul. Benevolence was deemed a princely virtue in a twofold
sense;--princely among the manifold attributes of a noble spirit;
princely as particularly befitting a princely profession. We needed no
Shakespeare to feel--though, perhaps, like the rest of the world, we
needed him to express it--that mercy became a monarch better than his
crown, that it was above his sceptered sway. How often both Confucius
and Mencius repeat the highest requirement of a ruler of men to consist
in benevolence. Confucius would say, "Let but a prince cultivate virtue,
people will flock to him; with people will come to him lands; lands will
bring forth for him wealth; wealth will give him the benefit of right
uses. Virtue is the root, and wealth an outcome." Again, "Never has
there been a case of a sovereign loving benevolence, and the people not
loving righteousness," Mencius follows close at his heels and s