latter was restored to a right way of thinking, after the shade of Samuel had predicted to him his death; and though knowing that this was at hand, he did not refuse to fight for God and his country; and fell on his sword to avoid the insults of the* enemy: thus obtaining eternal praise, even from David. "The third example is that of Razis, in the history of the Maccabees, 2 Macc. xiv. 37. In Christian history also, we read similar examples of persons who have killed themselves, lest under the pressure of torments they might renounce the Christian religion: and of virgins who have drowned 1 Sam. xxxi. 4.
2 Macc. xiv.
Lib. i. de Civ. Epist. 61. ad. Dulc. etii. 23. contr. sec. Gaud. epist.
Diod. xvi. 25.
236 DE JURE SEPULTURL.E. [118. II.
5 Alteram quoque exceptionem apud Grzeos obtinuisse video, quam Locri opponebant Phocensibus, ὅτε παρὰ πᾶσι τοῖς “Ἕλλησι κοινὸς νόμος ἐστιν ἀτάφους ῥίπτεσθαι τοὺς ἱεροσύλους" communem Gracis omnibus morem esse ut sa- erilegi insepulti abjiciantur. Sic et Dion Prussensis Kho- diaca τοὺς ἀσεβεῖς kat ἀνοσίους ait sepultura orbari. Idem Athenis?in proditores constitutum narrat Plutarchus Anti- phonte. Sed, ut ad institutum me recipiam, ob negatam sepulturam bellum juste suscipi censuerunt veteres consensu magno: ut ex ila Thesei historia apparet, quam tractant Euripides dicta tragedia S'upplicibus, et Isocrates eo quem ad- duximus loco.
VI. Sunt et alia quedam que» ex jure gentium volun- tario debentur, ut longo tempore possessa, successiones ab in- testato, οὐ quz& ex contractu quantumvis inzequali veniunt. Nam hse omnia quanquam ex jure natur: ortum aliquatenus et que se occiderunt ne quicquam hujus- ἃ Inproditores] At Nicetas libro 111.
modi paterentur, quis humanus affectus eis nollet ignosci? Capitulare autem Francicum libro vr. 70. 126 eo qui se- metipsum occidit aut laqueo se suspendit, consideratum. est, ut si quis compatiens velit eleemosynam dare, tribuat, et ora- tiones in psalmodiis faciat: oblationi- bus tamen ei missis ipsi careant: quia incomprehensibilia sunt judicia Dei, et profunditatem. consilii ejus nemo potest investigare. "Vide etibidem vir. 944, vitz:e Alexii fratris Isaaci, (cap. 7) cum narrasset mortem Johannis Comneni Crassi, qui per seditionem imperium affectaverat, sic loquitur: μετὰ δὲ τὸ σῶμα ἐκεῖθεν ἀρθὲν, κυσὶ kal ὄρνισι βορὰ παρατίθεται" ὃ καὶ θηριῶδες μι-- κροῦ καὶ ἀπάνθρωπον ἄπασιν ἐδόκει" Post corpus inde ablatum, canibus et avibus esca ponitur: quod ab humani- tate alienum ac pene ferinum omnibus videbatur.
themselves 5. save their chastity, and whom the Church places amongst its martyrs. says of these cases.
But it is worth while to see what Augustine 5 I find that another exception obtained among the Greeks; which the Locrians objected to the Phocians: Jt was the common usage of Greece that sacrilegious persons should be cast forth wnbwuried. So Dio Pruszensis. So traitors were treated at Athens, as Plutarch says.
But to return to my subject; the ancients were generally agreed in holding that war might justly be undertaken on account of sepul- ture denied; as appears by that history of Theseus which Euripides treats in the Supplices, and Isocrates in the Oration quoted.
VI. "There are some other things which are due by the insti- tuted Law of Nations; as possession by prescription, succession to intestates, and the results of contract, even if unequal. For all these, Car. XIX.] DE JURE SEPULTUL.E. 2897 habeant, aecipiunt tamen ex humana lege firmitatem quandam, sive adversus conjecture incerta, sive adversus exceptiones quasdam quas alioqui ratio naturalis videtur suggerere: ut supra obiter a nobis de jure naturz agentibus ostensum est.
although in a certain way they have their origin in Natural Law, yet received from human law a certain firmness, both against the uncertainty of conjecture, and against exceptions which otherwise natural reason seems to suggest: as we shewed above in passing.
CAPUT XX DE PENIS.
I | Pene definitio et origo.
IL. Spectare ponam ad justi- tiam, evpletricem, et quo- inodo.
III. Jenam certc —personc naturaliter non deberi, sed exigi poenam, licite, quoad jus nature, ab eo qui paria non deliquerit.
IV..Penam utilitatis alicujus edusa —evigendam — inter homines aliter quam apud Deum, et quare.
V. Quo sensu ultio naturaliter sit illicita.
VI. Utilitas poene triplex.
VII. Pena ad utilitatem ejus qui deliquit: eamque a quolibet exigi maturaliter, cum, distinctione tamen: VIII. Jtem ad. utilitatem ejus in quem. peccatum est; ubi de ultione licita jwre gentium: IX. ltem ad utilitatem quo- vwinlibet.
X. Quid le» Evangelica circa hane materiam constituerit.
XI. Solvitur argumentum sum- tuna. Dei misericordia in Evangelio patefacta: XII. Et « precisione poni- tentic.
XHI. Zeiciuntur imperfecte di- visiones pomnarwum.
XIV. Christianis privatis mon esse tutum poenam, exigere, etiam, ubi jure gentium. id licet: XV. Aut sponte ad. accusatio- nem prosilire: XVI. Aut judicia capitalia affec- tare. XVII. Leges humana quc inter- Jectionem, ad. ponam per- mittunt am jus dent, am impunitatem solam, dis- tinctione explicatur.
XVIIL Actus internos mom esse punibiles inter homines: XIX. Nec actus evternos quos fragilitas. humana, nequit vitare: XX. JNee actus quibus societas humana nec directe, nec in- directe leditur: cujus vei causa, redditur.
XXL Rejicitur sententia statuens ignoscere mwnqwam, licere.
XXII. Ostenditur id licere ante legem pomalem: XXIII. Non tamen semper: XXIV. Etiam post legem pomna- lem.
XXV. Que ad id faciendum pro- babiles causce intrinsece: XXVI. Que extrinsecce.
XXVII. Zefellitur | sententia sta- tuens mulla. esse justam causam, dispensandi, misi quc per modum, exceptionis tacite insit legi.
XXVIII. Ponce taxatio ex merito.
XXIX. Spectari hic causas impel- lentes, quc inter se com- porantwr.
XXX. ltem causas quce a pec- cando abstrahere | debue- rant: ubi de gradibus prc- ceptorum | decalogi, qua prozimwnm tangunt, et alia quedam.
XXXI. Jtem aptitudinem peccantis ad utrumque, que varie spectatwr.
XXXII. Meritun | pone — extendi posse ad majus mocumenw Jaco dod. i cmd odi ccm Car. XX.]
tum quam quod peccans intulit: et quare.
XXXIII. Ztejicitur sententia de pro- portione harmonica in po- nis.
XXXIV. Minui ponam e» cari- tate nisi major caritas ob- stet.
XXXV. Facilitas peccandi | quo- sodo ad poenam incitet: item consuetudo peccandi quomodo ad ponam inci- tet, aut ab ea retrahat.
XXXVI. Clementice usus ad ponas minwendas.
XXXVII. Ad. superiores locos ve- Jeruntur quc Hebreo et Komani in pomis spectari volunt.
XXXVIII. 2e bello ad ponam. XXXIX. An justum sit. bellum ob delicta inchoata, distinc- tione evplicatur. An reges et populi bellum recte inferant ob ea quc contra jus mature funt, non tamen adversus ipsos ipsorumve subditos, expli- catur, rejecta sententia sta- tuente naturaliter ad po- nam evigendam requiri jurisdictionem.
XL.
DE PENIS.
XLI. Jiscernendum jus matwrce α moribus civilibus late re- ceptis: XLII. Zt « jure divino volun- tario non omnibus cognito.
XLIII. 7» jure naturc discernenda manifesta a non manifestis.
XLIV..4» ob delicta in Deum bellum auscipi possit.
XLV.:Notitie de Deo macvime communes qua, et quomodo primis decalogi preceptis indicentur.
XLVI. Qui has primi violant pu- miri posse.
XLVII. Non item alios, quod osten- ditur argumento legis He- bre, XLVIII. Bella juste non inferri iis, qui Christianam religionem amplecti nolunt: XLIX. Juste inferri iis, qui Chris- tianos ob solam religionem crudeliter tractant: L. Non etiam his, qui circa legis divine interpretatio- nem, hallucinantur: quod. auctoritatibus et exemplis illustratur.
LI. At illis juste, qui in Deos quos putant impii sunt.
L 1 Q'UPRA cum de causis ex quibus bella suscipiuntur agere ccepimus, facta diximus duplici modo conside- rari aut ut reparari possunt, aut ut puniri. Priorem partem jam absolvimus.
Superest posterior quz est de poenis: qus res eo diligentius tractanda est nobis, quod origo ejus et na- CuaPTER XX. Of Punishinents.
I. 1 When above we began to speak of the causes for which wars are undertaken, we said that facts might be considered in two ways, either with a view to reparation, or to punishment, We have now finished the former part of the subject, and proceed to the latter, Punishment.
And this nfust be the more carefully treated tura minus intellecta multis errationibus causam dedit.!Est autem poena generali significatu Malum passionis, quod infli- gitur ob malum actionis. Nam quanquam pro poena quibus- dam injungi opera quzdam solent, ea tamen opera spectantur tantum quz molesta sunt, atque ideo ad passiones sunt refe- renda. Quz vero incommoda patiuntur aliqui ob morbum contagiosum, aut corpus mutilum, aut alias impuritates, quales multe exstant in lege Hebrza, puta arceri coetibus aut functi- onibus, proprie pcemnz non sunt, quanquam ob similitudinem quandam et per abusionem eo vocabulo appellantur.
2 Inter ea vero qua» natura ipsa dictat licita esse et non iniqua, est et hoc, ut qui male fecit malum ferat, quod anti- quissimum et Rhadamantheum jus vocant philosophi, ut alibi diximus. Spectat eodem dictum Plutarchi libro de exilio: τῷ Θεῷ ἕπεται δίκη τῶν ἀπολιπομένων ToU θείου νόμου τιμωρὸς, 7 χρώμεθα πάντες ἄνθρωποι φύσει πρὸς πάντας ἀνθρώπους, ὥσπερ πολίτας" justitia Deum comitatur, ultriz in eos qui adversus legem divinam delinquunt: qua omnes homines na- tura, utimur adversus omnes homines ut cives.?Plato dixit, Men M ἐκεῖνο οὐδεὶς οὔτε θεῶν οὔτ᾽ ἀνθρώπων τολμᾷ λέγειν ὡς οὐ 8p. τῷ γε ἀδικοῦντι δοτέον δίκην. nec Deorum nec hominum Tn toto isto capite perpetuo confe- rendus PurEeNDonRrivus Ae Jure Nat. et Gent. Lib. virr. c, 3. eum Notis nostris, praesertim alterius Editionis. J. B.
à Plato] Verba ejus sic posuit Irequidem, quemadmodum et vetus sermo est, initium et medietates omnium quc sunt habens, recte perficit, secundum naturam circumiens: hunc autem semper conse- quitur justitia, ultrix in eos, qui deficiunt nai interpreslibro 111. c. xiv. Ef Deus — « lege divina. (Cap. 41. vulg. 25. divis, by us, because its origin and nature, not well understood, have given rise to many errors.
Punishment, in its general signification, is 4» Evil of suffering which is inflicted on account of (ob) an evil of doing. For though labour [not pain] may be the sentence of persons as a punishment, yet such labour is considered as it is disagreeable, and therefore is a sort of suffering. But the inconveniences which some persons have to suffer on account of an infectious disease [Lev. xiii.], or a mutilation of the body (Deut. xxiii. 1], or other uncleanness [Lev. xv.]; such as, to be excluded from public assemblies, or from certain functions, are not properly punishments; although on account of a certain resem- blancee, and by an abuse of language, they may be called by that name.
2 Among the things which nature herself dictates as lawful and not unjust, this stands; that he who has done evil should suffer eT Car. XX.] DE POENIS. 211 quisquam hoc direrit, injuste agenti non luendam penam. Et Hierax justitiam ex parte hac tanquam nobilissima definie- bat τιμωρίας ἀπαίτησιν παρὰ τῶν προηδικηκότων, pone exactionem ab iis qui priores lesere, et Hierocles ἰατρικὴν πονηρίας, malitic medicatricem. P Lactantii dietum est: ZVon eviguo falluntur errore, qui censuram. sive humanam sive divinam acerbitatis et malitie nomine infamant, putantes nocentem dici oportere qui nocentes afficit poena.
3 Quod vero diximus poenz, qu:e proprie ita nominatur, omnino hoc inesse ut delicto reddatur, notatum et Augustino est, qui dixit: omnis pena, si justa est, peccati poma. est: quod ad poenas etiam quie a Deo irrogantur pertinet, quan- quam in ilis interdum ob humanam ignorantiam, ut idem scriptor loquitur, Jatet culpa ubi non latet poena.
II. 1 Sed an ad assignatricem, an vero ad expletricem justitiam pena pertineat, diversi diversum sentiunt. Quidam enim quia qui plus peccavit, gravius, qui minus, levius puniun- tur, et quia poena quasi a toto parti datur, ideo ad assignatri- cem justitiam poenas referunt.
Sed quod primum illi ponunt, assignatricem justitiam to- ties locum habere, quoties inter terminos plures duobus insti- Massuet.) κότων ποινὴ" Primum justitie docub Lactantii dictum est] Convenit — mentum erit, poena eracta de injustis huc et illud Belisarii apud Procopium Znterfectoribus. (Cap. 12.) Adde Aga- Vandal. τ. πρῶτον δ᾽ ἂν τοῦ δικαίου thiam Lib. v. ubi de Anatolio. ( Cap.2.) γένοιτο γνώρισμα, ἡ τῶν ἀδίκως ἀνηρηevil; which the philosophers call the ancient and RKhadamanthean law, as we have elsewhere said [1. rr. 3.] So Plutarch, Plato. [See.] So Hierax defined justice by this as its noblest element; and Hiero- cles called it the medicine of wickedness. So Lactantius.
3 And this characteristic of Punishment, that it is the return for iransgression, is noticed by Augustine; [see]; which belongs also to punishments inflicted by God; though in these sometimes it appears, through human ignorance, as he says, that the transgression is hid while the punishment is apparent.
IL 1 Whether Punishment belongs to attributive or to exple- tory justice there are different opinions. For inasmuch as those who transgress more gravely are more heavily punished, and those who sin less gravely, more lightly; and because punishment is assigned by the whole to a part, therefore they ascribe punishment to attributive justice.
But the principle on which they proceed, that attributive justice [cror. i1.] is Apud Stob. Serm. ix.
De Ira Dei, 1 Relect. (seu. Retract.) c. 9.
1 Sat. iii. 78, tuitur zqualitas, verum non esse in principio operis hujus ostendimus: deinde quod magis nocentes gravius, minus no- centes levius puniuntur, id per consequentiam duntaxat evenit, non quod hoec primo ac per se spectetur. Nam primo ac per se spectatur ":qualitas inter culpam et penam: de qua Horatius: Cur non Ponderibus modulisque suis ratio utitur, ac res Ut quzeque est ita suppliciis delicta coércet? Et alibi (Ibid. vers. 117, 118): A dsit Regula peccatis quze poenas irroget zequas, Nec scutica dignum horribili sectere flagello. Eodem spectat lex divina Deuteron. xxv. et JVovella Leonis. 2 Sed nec alterum quod illi ponunt magis verum est, poe- nas omnes venire ex toto ad partem, quod ex his quz dicenda sunt apparebit. 'l'um vero ostensum a nobis supra est, veram justitie assignatrieis rationem nec in tali zequalitate, nec in € /Equalitas inter culpam et penam] Seneca de Ira τι. 6. niquus erit si equaliter irascetur incequalibus. 'Taci- tus Annalium τττ. (cap. 50.) Sin flagitia ei facinora sine modo sunt, suppliciis et remediis principis moderatio, majo- rumque et vestra exempla temperant, et vana a scelestis, dicta a. maleficiis diffe- runt: est locus sententie, per quam neque huic delictum impune sit, et nos clementic simul ac severitatis non pani- teat, Ammianus libro xxvi. c. 1.
Oraturi ne delictis supplicia sint gran- diora. Scholiastes ad Horatium, (init. Sat. 111. Lib. 1.) Si in minimis peccatis etiam mazime pane consumuntur, restat ut marvima peccata aut maneant impu- nita, aut nova, supplicia adinveniantur. Lex Wisigothorum libro xir. tit. iii. cap. l. Nam quedam leges sicut cul- parum habent diversitates, non ita dis- cretas in se continent (retinent) ultiones, sed permirvta scelera transgressorum ad unius permittuntur legis penale judiobtains wherever an equality is introduced between more than two terms, we have proved, in the beginning of this work, not to be true (Li.8]. Andin the next place, that greater offenders are punished more severely, smaller ones more lightly, that only happens by con- sequence, and is not what is looked to in the first place and per se. For the thing first looked at is the equality between the offense and the punishment, as Horace says. [See.] And in like manner Deut. xxv. 2, 35; and the JVovel/a of Leo.
2 Nor is their other principle more true, that all punishments come from the whole to a part, as will appear by what we have here- after to say. But further: it is shewn above that the true notion of attributive justice does not properly consist, either in such equality, or in the process from the whole to a part; but in taking account of that claim whieh does not include right strictly taken, but gives occa- C C Car. XX.] DE PENIS. 213 processu a toto ad partem proprie consistere, sed in habenda ratione ejus aptitudinis, quae jus stricte dictum in se non con- tineat, sed occasionem ei det. Quanquam vero is qui punitur aptus aut dignus esse debet puniri, non eo tamen id spectat ut ipsi accedat aliquid, quod assignatrix justitia postulat. Nee tamen qui expletricem justitiam, quam vulgo commutatricem vocant, in poenis exerceri volunt, magis se explicant. Ita enim negotium hoc considerant, quasi nocenti aliquid reddatur, sicut in contractibus fieri solet. Decepit eos vulgaris locutio, qua dicimus penam deberi ei qui deliquit, quod plane est ἄκυρον: nam cui proprie debetur aliquid, is in alterum jus habet. Sed cum deberi alicui penam dicimus, nihil yolumus aliud quam:equum esse ut puniatur.
3 Verum tamen est in pomis primo ac per se exerceri expletricem justitiam, quia scilicet qui punit, ut recte puniat, jus habere debet ad puniendum, quod jus ex delicto nocentis nascitur. Atque hac in re est aliud * quod ad contractuum nacium. Nec secundum modum culpe mo- dus est adhibitus pene, cum major mi- norque transgressio non unius debeat mulctationis predamnari supplicio: presertim cum dominus in lege sua pre- cipiat: pro mensura peccali, erit et plagarum modus. Vide infra hoc capite, ὃ xxviii. et xxxii. et Lib. 111. c. xi. S. [In loco Tacrrr legendum mihi vide- tur: Sin flagitia et facinora, ETSI sine modo sunt &c. alias non constat sensus, quem nec Freinshemius in paraphrasi, nec alii interpretes, satis expediunt: et facile a Librariis omitti potuit particula etsi, propter sequentem sine. Qua de re judicium penes Criticos esto. J. B.]
4 Quod ad contractuum naturam ac- cedit] Sz:epe hoc nota& Servius, ad 1v. ZEneidos, (vers. 695) nam qui excedunt delinquendi modum, ipsi sibi penam sanciunt. Ybidem (in vers. 699) dam- nare est debito liberare, unde DAMNABIS TU QUOQUE VOTIS. Ad x. ZEneidos, (vers. 92) LUANT PECCATA: luant, id est, sion to it. And although he who is punished ought to have a moral claim, or to be worthy, to be punished, still that does not go to prove that he has such a quality as attributive justice requires.
But neither do they who hold that expletory, or, as it is commonly called, commutatory justice, is exercised in Punishment, explain them- selves better. For they regard the transaction as if something were paid to the offender, as is commonly done in contracts. "They are deceived by the vulgar expression in which we say that Punishment is the due of him who has transgressed; which is plainly an improper expression, for he to whom anything is properly a due, has a right over another, But when we say that punishment is any one's due, we mean nothing else than that it is just that he should be punished.
3 Still, however, it is true, that in punishment the justice which is exercised is in the first place and per 86 expletory justice: because he L. Imperat.
34. D. de jur. Jisc.
L. ult. C. ad 1. Jul. Maj.
Ann. xii. 53.
Cap. 2.
244 DE PENIS. [Lis. 11. turam accedit: quia sicut, qui vendit, etiamsi nihil peculiariter dicat, obligasse se censetur ad ea omnia quze venditionis sunt naturalia, ita qui deliquit sua voluntate se videtur obligasse pons, quia crimen grave non potest non esse punibile, ita ut qui directe vult peccare, per consequentiam et poenam mereri voluerit: quo sensu Imperatores cuidam aiunt, *Zpse te uie pene subdidisti, et qui sceleratum capiunt consilium sua mente?jam tum punit, id est, sua voluntate poenze meritum contraxisse dieuntur: et Tacito mulier quz se servo conjunx- isset in servitutem sui?consensisse dicitur, quia id poene in tales erat constitutum.
4 Michael Ephesius ad quintum ZVécomachiorum Aristote- lis: γέγονε τρόπον τινὰ δόσις kal λῆψις, ὃ ἐστι τὸ συναλ- Aaccew' λαβὼν γὰρ χρήματα ἢ ἄλλο τι κλέψας; δέδωκεν ἀντ᾽ ἐκείνων εὐθύνας" est. hic quodammodo datio et acceptio, in quibus consistit natura contractuum: mam qui res aut absolvant. Dicimus autem et luo pae- nam: sed melius est hic peccatum: nam peccatum. solvitur pena: qui enim cri- mini tenetur obnoxius, pana, eum a pris- ina liberat obligatione: Contra, luo penam, non procedit, quasi poma. sol- vatur. Auctoritas tamen ista confun- dit licenter, more quo solet poni vel a sequenti quod precedit, vel a prece- denti quod sequitur. Ydem locutio sacrze scripture frequens indicat. Nam, ut 'Tertullianus ait de Oratione, (cap. 7) Debitum 5n scripturis delicti figura est, quod perinde judicio debeatur, et ab eo terre motu, quz est tomo v. (Immo Tom. vr. pag. 677..Edit. Savil.) de divite illo agens qui Lazaro opponitur, et ex- plicans vocem ἀπέλαβες, qux est in illo Evangelii loco, (Luczx xvi. 25) éxpeo- στοῦντο αὐτῷ τιμωρίαι, ἐχρεωστοῦντο αὐτῷ ὀδύναι" debebantur ipsi pene, de- bebantur ipsi dolores. Idem 1r. de Pa- nitentia: τὰ ἁμαρτήματα εἰς ὀφειλή- ματα ἀναγράφεται" peccata ad. debiti genus referuntur. [Ibiest, ὡς ὀφειλή- ματα &c. Tom. vr. pag. 771.] Augus- tinus irr. de libero Arbitrio: Itaque si non reddit faciendo justitiam, reddet paexigatur. Chrysostomus oratione de iendo miseriam: quia in utroque verbum who punishes, in order to punish rightly, ought to have a right to punish, which right arises from the delinquency of the offender. And in this matter, there is another thing which approaches to the nature of contracts; that as he who sells, although he say nothing particularly, is conceived to have obliged himself to all the things which are natu- ral to selling; so he who has wilfully offended, seems to have obliged himself to undergo punishment; because grave crime cannot be other- wise than punishable: so that he who direetly wills to offend, must also by consequenee have willed to incur punishment. And in this sense, the emperors say to such a person, You have subjected yourself to this punishment; as those who take wicked counsels are said to have already incurred punishment in their own thoughts: and in Tacitus, a woman who had joined herself to a slave is said to have consented Car. XX.] DE PGENIS. 245 aliud. quid furatus est, pro eo dat penas. Idem posterius: συναλλάγματα οἱ παλαιοὶ ἐκάλουν οὐ μόνον ἃ ἐκόντες συνε- τίθεντο πρὸς ἀλλήλους ποιεῖν, ἀλλὰ καὶ τὰ ὑπὸ τῶν νόμων διγγορευμένα" contractus a veteribus appellabantur non tan- tum quc mutuis conventionibus constant, sed et quc legibus sunt vetita.
III 1 Sed hujus juris subjectum, id est, cui jus debetur, per naturam ipsam determinatum non est. Dictat enim ratio maleficium posse puniri, non autem quis punire debeat: nisi quod satis indicat natura convenientissimum esse ut id fiat ab eo qui superior est: non tamen et omnino hoc demonstret esse necessarium, nisi vox superioris eo sumatur sensu, ut is qui male egit eo ipso se quovis alio inferiorem censeatur fecisse, et quasi ex hominum censu detrusisse 'in censum bestiarum qua homini subjacent, quod a theologis quibusdam est prodi- tum. Democritus: φύσει TO ἄρχειν οἰκήϊον τῷ κρείσσονι, illud debiti sonat. Hoc enim etiam modo — Auctoris nostri, qui, dum exponit swa dici potuit, quod dictum est: sinon red- ^ voluntate, manifesto ostendit, se legisse dit faciendo quod debet, reddet patiendo — sua mente: quamquam ipse erratum quod debet. (Cap. 15. S 44. Ed. Bene- ^ non animadverterit, etiam quum in Edi- dictin.) tione ann. 1632: adderet voces sequen- € Ipse te huie pene subdidisti] Philo — tes jam twm, quz in prima Editione de- fine libri primi de Vita Mosis; αὐτοὶ — sunt. J. B. γάρ τοι σπεύδοντες ἁμαρτάνειν, σπεύ-? Apud Tacrrux legendum omnino, δετε kai πρὸς τιμωρίας" peccare dum ut edidit Rvcquivs: SStatuiturque, ut Jéstinatis, ad penas ferendas festinatis. ^ ignaro domino ad id prolapsa, in servi- (Pag. 652 p.) iule: sin consensisset, pro liberta habe- ? |n omnibus Editionibus erat heic — retur. Vide ibi J. FR. α πόκον. Notam.
suo merito: sed contra lectionem om-. Sielocus nil ad rem facit, J. B.
nium corporis Juris Codicum, quos qui- f In censum bestiarum] Sic et Moses dem viderim, et praeter mentem etiam Maimonides ad eut. xxxiii, to her own slavery, because that was the punishment for such persons *.
4 Michael Ephesius on Aristotle illustrates this.
IIl. 1 Of such punishment, the subject, that is, the person to avhoi it is due, is not determined by nature itself. — Nature dictates that evildoing may be punished, but not who ought to punish: except that nature sufficiently indicates that it is most suitable that it be done by one who is superior: yet not in such way as to shew that this is necessary; except the word superior be taken in this sense, that he who has done wrong has, by that very fact, made himself inferior to any other, and has thrust himself out of the class of men into that of the inferior brutes, as some theologians hold. See Demo- critus, Aristotle.
* Tacit. Annal. xit. ὅθ, The passage, rightly used, is nothing to the purpose, as Barbeyrac remarks.
Ad Cap. 4.
quaest. 64. art. 9. et ibi Cajet. Apud Stob. Serm. 47.
Politic. vii.
Lib. ii. 1.
216 DE P(ENIS. [Lrr. II.
natura evenit ut melior sequiori imperet. ἘΔ Aristoteles ait deteriora comparata esse in usum meliorum, tam in his qu: ἃ natura sunt, quam quz ab arte.
2 Qui consequens est, ut saltem ab seque nocente zque nocens puniri non debeat: quo Christi sententia pertinet: qui vestrum sine peccato est (tali scilicet) primum lapidem mit- tat, Joh. viii. 7. Quod ideo dixit, quia eo szxeulo corruptissimi erant Judaorum mores, adeo ut qui sancüssimi videri vole- bant, in adulteriis et similibus flagitiis volutarentur, ut videre est Rom. ii. 22. Idem ergo quod Christus dixerat, dixit et Apostolus: quapropter inexcusabilis es, o homo, quisquis alium damnas: nam hoc ipso quod damnas alterum, te ἐρ- sum condemnas, quando eadem facis tu qui alterum damnas. Illud Seneez hue pertinet: nom potest ullam auctoritatem habere sententia, ubi qui damnandus est damnat. | Et alibi, 5 faciet nos moderatiores respectus nostri, si consuluerimus nos, *numquid et ipsi aliquid tale commisimus? Ambrosius apologia Davidis: unusquisque de alio judicaturus de se ipso primum judicet, nec minora in alio errata condemnet cum ipse graviora, commiserit.
IV. 1 Altera quzstio est de fine pcenis proposito. Nam quz diximus hactenus id duntaxat ostendunt, nocentibus inju- riam non fieri si puniantur. Inde vero non sequitur omnino 4 Precedens locus ubinam exstet, peri, priorem locum non esse Philoso- divinare nequeo: Auctor enim neque phi, sed illius qui mentitus est nomen heie, neque in Adnotationibus ad Joann, ^ Senecz, in libro.De Ftemediis fortuitoviii. 7. ubi similes congessit, ullum in- rum, unde Excerpta subjecta etiam Edi- dicium ἃ ὃ, unde investigari queat. tionibus Lipsii et Gronovii; ubi facile Hic autem legitur De Zra, Lib. 1r. cap. — jam est invenire hzc verba, quum Ex- 28. Sed post primam Editionem com- cerpta breviasint, J. P.
2 Τὸ follows, as a consequence of this, that the offender ought not to be punished by one who has offended equally, as Christ said, Joh. viii. 7, He that is without sin among you (that is, such sin) let him cast the first stone. And this he said, the Jews being very wicked and adulterous at that time, Rom. ii. 22; where the Apostle says what Christ had said. Seneca says the same; and Ambrose, in the apology of David.
IV. 1 Another question is of the End of punishment. For what has been said hitherto only proves that transgressors have no wrong done them if they are punished. But from that, it does not necessa- rily follow that they must be punished. Nor is it necessary; for many offenders are pardoned for many things both by God and by men, and Car. XX.] DE POENIS. 94 puniendos, Neque id verum est: multis enim nocentibus multa et Deus et homines condonant, eoque nomine laudari solent. Celebre est Platonis dietum, ov γὰρ ἐπὶ κακῷ δίκη “γίνεται οὐδεμία" et alibi, ovy ἕνεκα τοῦ κακουργῆσαι δίδοται δίκη, (οὐ γὰρ τὸ γεγονὸς ἀγένητον ἔσται ποτὲ) τοῦ δὲ εἰς τὸν αὖθις ἕνεκα χρόνον. Quod ita vertit Seneca: nemo pru- dens punit quia peccatum est, sed ne peccetur. evocari enim preterita non possunt: futura prohibentur. | lIdem alibi: ne homini quidem mnocebimus quiam peccavit, sed me peccet: nec unquam ad, preteritum, sed ad. futurum poma referetur: non enim irascitur, sed cavet. Apud Thucydidem Diodorus de Mitylenzis ad Athenienses verba faciens: ἤν τε γὰρ ἀποφήνω πάνυ ἀδικοῦντας αὐτοὺς, οὐ διὰ τοῦτο καὶ ἀποκτεῖναι κελεύσω, εἰ μὴ ξυμφέρον" ut mazime illos injuste egisse pronuntiem, non et 4nterficiendos censebo, misi id ecpediat.
2 Sed hzee in hominibus punientibus vera sunt: nam homo ita homini alteri ipsa consanguinitate alligatur, "ut nocere ei non debeat, nisi boni alicujus consequendi causa. In Deo alia res est, ad quem Plato dietas sententias male extendit. Dei enim actiones niti possunt ipso summi dominii jure, prsesertim ubi meritum hominis speciale accedit, etiamsi finem nullum sibi proponant extra ipsas: et ita Hebrei quidam explieant illud € Nunquid et ipsi tale aliquid com- h Uf nocere ei non debeat nisi boni misimus] Pertinet huc et Ambrosiilocus ^ alicujus consequendi causa] Cassiodorus sermone xx. in Psalmum, Beati imma- — [2ut potius Petrus Blesensis] de Amici- culati, ad versiculum, Miserationes tue — tia: quod si manus una casu aliquo domine, (Serm. xx. c. 4. p. 1593 c.) forte ledat alteram, illa que lesa est citatus causa in. qucstione vii. (c. 4.) — non repercutit, nec se erigit in vindictam. item Cassiodori vr. 21.
these are often praised on that account. Plato's saying is celebrated (in his Laws), which Seneca translates, No wise man punishes because wrong has been done, but in order that wrong be not done: and so else- where: and in "Thucydides.
2 "This is true in human punishments; for men are so bound toge- ther by their common nature, that they ought not to do each other harm, except for the sake of some good to be attained. In God the case is different, and Plato does ill in extending this doctrine to him. For the actions of God may depend on his right of Supreme Autho- rity, especially when there is some special merit [or demerit] of man in addition, although he propose to himself no extrinsic end: and so the Hebrew commentators explain Prov. xvi. 4: Te Lord hath made De Leg. l. ix. Lib. xi. p.
De Ira, i. 16.
Ibid. ii. 31.
Lib. iii. 44.
Gorg. p.
Mos. Maim. in Direct. dub. ii. 13. et Rab. Imm. ad Prov. xvi, 4.
Deut. xxviii.
quaest. 108.
Silv. Verb.
Vind.
218 DE P(ENIS.
[Lrz. II.
Solomonis quod ad hane materiam pertinet: y33y25 rmm 5ya 53 my» m5 yz» on Ut sensus sit, res singulas Deus facit propter ipsas, etiam impium ad diem malum: id est, etiam tum cum impium punit, non alio fine hoc facit quam ut puniat. Quamquam, etiamsi receptiorem sequamur interpre- tationem, eodem res recidet; ut dicatur Deus fecisse omnia propter se, id est, Jure summ:e libertatis et perfectionis, nihil extra se qu:zerens aut respiciens: sicut Deus dieitur αὐτοφυής, quia non est natus ex aliquo. Certe penas quorundam valde perditorum a Deo non ob aliud exigi sacra verba testantur, eum dicunt eum voluptatem capere ex ipsorum malo, subsan- nari atque irrideri impios a Deo. — Tum vero et extremum ju- dicium, post quod nulla exspectatur emendatio, imo δὲ in hae vita pen: quzdam inconspicuz uf obduratio, verum esse, quod contra Platonem dicimus, evineunt.
3 At homo eum hominem sibi natura parem punit, aliquid sibi debet habere propositum. Et hoc est quod aiunt seholas- tici, non debere in malo cujusquam acquiescere ulciscentis ani- mum. Sed et ante ipsos Plato in Gorgia, eos qui quemquam morte puniunt, aut exilio, aut multa, non hoc βούλεσθαε i Seneca] Ejusdem est libro eodem de Ira secundo, capite xii. JEzrsequar, quia oportet, nom quia dolet. [Immo k Quam homo eum, bestiis habet com- maunem| lade ista Homerica (IZad. iv. 23) χόλος δέ μιν ἄγριος ἤρει" illum fera »τεπάεγαξ ira. ltem (Iliad. xx. 625): Ἄγριον ἐν στήθεσσι θέτα μεγαλήτορα θυμιάν.
Etferat ipse animum magnum sibi pectore im Item (bid. vers. 492): AAA Ἄχιλεῦ, δάμασον θυμὸν μέγαν.
Magnum animu: sed Achille doma.
, al] things for himself, yea, even the wicked for the day of ewil. But even if we take the more common interpretation, it comes to the same thing: that God has done all things by the right of his supreme liberty and perfection, seeking and requiring nothing beyond himself; as he is said to be self-existent. Certainly the words of Scripture testify, that the punishments of very wicked men are inflicted on this aecount, when they speak (Deut. xxviii. 63) of God's rgowing over them. to destroy them: of his mocking and laughing δὲ them (Prov. i. 26. Isai. i. 24). And that what we have said against Plato is true, is proved by the last judgment, after which no amendment is to be expected: as also by the inflietion of some ineonspicuous punishment, as the hardening of the sinner's heart, in this life.
3 But man, when he punishes a being of the same nature as him- self, ouzht to have some objeet in view. And this is what the Sehool- men say, tbat the mind of him who infliets punishment ough& not to (Ou XX.] DE PENIS. 249 ἁπλῶς, sünpliciter velle, sed boni alicujus causa, ἕνεκα ToU ἀγαθοῦ. Et 'Seneca ad vindietam veniendum mon quasi dulce sit vindicare, sed. quasi utile. Etiam Aristoteles sep- limi de republica capite xir. ait, quzedam esse honesta simpli- citer, quaedam ob aliquam necessitatem: et posterioris exem- plum ponit in poenarum exactione. V. 1 Quod ergo ἃ mimo dictum est: L:so doloris remedium inimici dolor: et a Cicerone, dolorem pena mitigari, Plutarcho ex Simonide; Γλυκὺ kai ov σκληρὸν ὥσπερ ἀλγοῦντι τῷ θυμῷ καὶ φλεγ- μαίνοντι θεραπείαν καὶ ἀναπλήρωσιν προσφέρειν: congruit quidem ei naturze Fquam homo eum bestiis habet communem: est enim ira ut in bestiis ita in homine ζέσις περικαρδίου αἵματος δι᾿ ὄρεξιν ἀντιλυπήσεως, ut recte definit Eustratius, Vfervor sanguinis circa cor ob appetitum reponendi doloris, qui appetitus adeo per se caret ratione, ut szpe feratur in ea, quae non laserunt, ut in feetus ferze quze lzsit; "aut in sensu carentia, ut in lapidem quo ietus est canis. At talis appetitus in se spectatus "non convenit parti rationali, eujus est impe- rare affectibus; aec proinde nec juri naturz, quia id est dicta- Fervor] Inde σβέσσαι χόλον, bi- lem extinguere, apud Homerum [ZZiad.
m Aut in sensu carentia] Seneca de Ira, libro τι. c. 26. His irasci quam homines, de ferro, ita ut de homine se vindicant. [Vide JoAxx. Lrn1UM, Ztin. Brasil. p. 163.]
n Non convenit parti rationali, cujus est imperare affectibus] Vide qu:ein hane stultum est, que iram nostram nec me- — rem Seneca de Zra libro 1. c. 5.
ruerunt nec sentiunt. ^ Brasiliani, feri rest in the evil inflicted on any one. Plato had said the same before. [See.] And Seneca; so also Aristotle.
V. 1 Therefore what has been said by various writers, that the pain of the offender is a remedy of the pain of the injured person, (Publius Syrus, Plutarch, Cicero,) does indeed agree with the nature which man has in common with brutes; for anger is, in brutes as in man, ἃ heat of the blood arising from the desire of revenge, which appetite is irrational; so that it is often directed against objects which have done them no harm, as against the offspring of the creature which did the harm, or against things which have no sense, as in a dog against the stone which hit him, But such an appetite, considered in itself, does not correspond to our rational part, of which the office is to control the passions; and consequently, not to Natural Law, be- cause that is the dictate of our rational and social nature as such. But reason dictates to man that nothing is to be done by him so as to De Ira, ii. 32.
Publ. Syr.
Orat. pro Cccin. c. 12. Vit. Arat.
In Elhic. Nic. vi. 1.
Lib. ii. de Diss. ii. p.
Apud Stob.
Serm. 19.
Fit. Dion.
tum naturz rationalis ac socialis qua talis est. — Dictat autem ratio homini nihil agendum quo noceatur homini alteri, nisi id bonum aliquod habeat propositum. In solo autem inimici dolore, ita nude spectato, nullum est bonum nisi falsum et imaginarium: ut in divitiis supervacuis, multisque aliis rebus ejusmodi.
2 Atque hoc sensu ultionem improbant in hominibus non Christiani modo doctores,?^sed et philosophi, ut Seneca: Zn- lhumanun. verbum est et quidem pro justo receptum ultio, et a contumelia non differt nisi ordine. Qui dolorem regerit, tantum excusatius peccat. Imo, si Maximo Tyrio credimus, ὁ τιμωρῶν τοῦ προὐπάρξαντος ἀδικώτερος, iniquior est qui se ulciscitur eo quà prior nocuit. Musonius, éd, ait, cogitare quomodo quis remordeat mordentem, et nocenti noceat, ferc est, non hominis. Apud Plutarchum Dion is qui sapientiam Platonicam in actus civiles convertit: τὸ ἀντιτιμωρεῖσθαι τοῦ προαδικεῖν νόμῳ δικαιότερον ὡρίσθαι, φύσει “γινόμενον ἀπὸ μιᾶς ἀσθενείας" ultionem. legis arbitrio justiorem | censeri illata, injuria: at si natura spectetur ex eodem animi morbo nasci.
3 Pugnat ergo cum natura hominis in hominem agentis alieno dolore, qua dolor est, satiari. Atque adeo quo hominum quisque minus valet rationis usu, eo ad vindictam est pronior. Juvenalis (Sat. xi. 180, et 5644.):