Book 2.4

The unlearned think that its opposite is strictness: but no virtue is the opposite of another virtue. What, then, is the opposite of mercy? Cruelty: which is nothing more than obstinacy in exacting punishments. "But," say you, "some men do not exact punishments, and nevertheless are cruel, such as those who kill the strangers whom they meet, not in order to rob them, but for killing's sake, and men who are not satisfied with killing, but kill with savage tortures, like the famous Busing, and Procrustes, and pirates who flog their captives and burn them alive." This appears to be cruelty: but as it is not the result of vengeance (for it has received no wrong), and is not excited by any offence (for no crime has preceded it), it does not come within our definition, which was limited to "extravagance in exacting the penalties of wrongdoing." We may say that this is not cruelty, but ferocity, which finds pleasure in savagery: or we may call it madness; for madness is of various kinds, and there is no truer madness than that which takes to slaughtering and mutilating human beings. I shall, therefore, call those persons cruel who have a reason for punishing but who punish without moderation, like Phalaris, who is not said to have tortured innocent men, but to have tortured criminals with inhuman and incredible barbarity. We may avoid hairsplitting by defining cruelty to be "a tendency of the mind towards harsh measures." Mercy repels cruelty and bids it be far from her: with strictness she is on terms of amity.

At this point it is useful to inquire into what pity is; for many praise it as a virtue, and say that a good man is full of pity. This also is a disease of the mind. Both of these stand close to mercy and to strictness, and both ought to be avoided, lest under the name of strictness we be led into cruelty, and under the name of mercy into pity. It is less dangerous to make the latter mistake, but both lead us equally far away from the truth.