At vindicta bonum vita jucundius ipsa. PNempe hoe indocti, quorum przecordia nullis o Sed et Philosophi] Plato Gorgia. ^ 'Perentius Zecyra (11. 1, 30): ΤΊ e ibr x - m: c Vide de p Theodoretum, libro xx. eu Pueri inter sese quam pro levibus noxiis rationis. iras gerunt. P Nempe hoc indocti] Seneca de Ira Quapropter? quia enim qui eos gubernat 1. 13. Af qui iracundissimi infantes animus, infirmum gerunt.
Itidem mulieres sunt ferme, ut pueri, levi senesque et egri sunt, et invalidum omne ἘΠΕ sententia.
natura querulum est.
4 Nemo magis gaudet quam femina] Ammianus Marcellinus libro xxv.
harm another man, except it have some good purpose. But in the pain of an enemy, so nakedly regarded, there is no good, but a false and imaginary one; as in superfluous riches, and many other things of that kind.
2 And in this sense revenge is condemned, not only by Christian doctors, but also by heathen philosophers. So Seneca, Maximus Tyrius, Musonius. In Plutarch, Dio, who converted the Platonie wis- dom into acts, says that vengeance proceeds from the same disease of the soul as injurious aggression. [See.]
Car. XX] DE P(ENIS 251 Interdum aut levibus videas flagrantia causis: Quantulacunque adeo est occasio, sufficit irze.
Chrysippus non dicet idem, nec mite Thaletis Ingenium, duleique senex vicinus Hymetto, Qui partem acceptz szva inter vincla cicute Accusatori nollet dare. Plurima felix Paulatim vitia atque errores exuit omnes, Prima docet rectum sapientia: quippe minuti Semper et infirmi est animi exiguique voluptas Ultio: continuo sic collige, quod vindicta 3 Nemo magis gaudet quam femina. Eodem sensu Lactantius: zmperiti et insipientes siquando ac- cipiunt injuriam. ecco et irrationabili furore ducuntur, et iis qui sibi nocent vicem retribuere conantur.
4 Liquet ergo ab homine hominem non recte puniri tan- tum puniendi causa: quze ergo utilitates rectam faciant poenam videamus.
VI. 1 Pertinet autem hue poenarum partitio, quae est apud Platonem Gorgia, et Taurum philosophum ad eum locum eujus verba Gellius recitat libro vr. cap. xiv. nam partitiones ist: ex fine desumtze sunt, nisi quod cum duos fines Plato po- suisset£, emendationem et exemplum, tertium addidit Taurus "Tiucepiav, quam Clemens Alexandrinus definit, κακοῦ avra- πόδοσιν εἰς τὸ τοῦ τιμωροῦντοϑς συμφέρον ἀναφερομένην" mali retributionem que αὐ evigentis utilitatem refertur. Aristoteles, qui omissa pona exemplari, hane solum speciem cum emendatione ponit, adhiberi eam dicit, τοῦ ποιοῦντος de Ira sic loquitur: Aanc esse ulcus ^ mosi. (Cap. 7. pag. 536..Ed. Vales.
animi diuturnum, interdumque perpe- tuum, prudentes definiunt, nasci ex mentis mollitie consuetum, id asserentes argu- mento probabili, quod iracundiores sunt incolumibus languidi, et femine mari- bus, et juvenibus senes, et felicibus erum- Gron.)
τ Τιμωρίαν] 'Tria hze, νουθεσίαν, τιμωρίαν, κόλασιν, emendationem, sa- tisfactionem, exemplum, etiam Chry- sostomus ponit in 1 ad Corinth. xi. 32, 3 It is therefore contrary to the true nature of man acting on man, to find satisfaction in the pain of another person, as pain. See Juvenal on Revenge.
So Lactantius.
4 Therefore man is not rightly punished by man merely for the sake of punishing: right.
let us see then what utility makes punishment VI. 1 To this subject pertains the division of punishment stated in Plato's Gorgias, and Taurus on the place, as quoted by Gellius: which division is taken from the end of punishment; except that while Lib. vi. 18.
P«edag. i. 8.
Rhet. i. 10.
Kthic. Nic. v. Yu: Pan.
De Leg. xi.
De sera Num. vind.
De habit. doct. Platon.
Ann, iii. 54.
952 DE PENIS. [Lrr. II.
ἕνεκα ἵνα ἀποπληρωθῇ, evigentis causa «ut ei satisfiat. Plu- tarchus quoque eam non omisit, cum dixit: αἱ ὑπὸ χεῖρα τοῖς πολμωμένοις azavracat τιμωρίαι καὶ τῶν μελλόντων εἰσὶν ἐπισχέσεις ἀδικημάτων, καὶ μάλιστα τὸ παρηγοροῦν τοὺς πεπονθότας ἔνεστιν αὐταῖς" quae facinus statim subsequun- tur panca, non modo 4n posterum nhibent delinquendi audaciam, sed et injuria affectos mavime consolantur. | Et haee proprie est quam idem Aristoteles refert ad δικαιοσύνην συναλλακτικὴν, justitiam quam ipse commutatricem vocat.
2 Sed subtilius ista examinanda sunt. Dicemus ergo, in ponis respicdi aut utilitatem ejus qui peccarit, aut ejus cujus intererat non peccatum esse, aut indistincte quorumlibet.
VIT. 1 Ad horum trium finium primum pertinet poena, qua philosophis modo νουθεσία, modo κόλασις, modo παραί- vecis dicitur, Paulo Jurisconsulto pcena quse constituitur in emendationem, σωφρονισμοῦ ἕνεκα Platoni, Plutarcho ἰατρεία ψυχῆς, animi medicatrirz, quse hoc agit ut eum qui peccavit reddat meliorem medendi modo, qui est per contraria. Nam quia omnis actio, przesertim vero deliberata ac frequens, quan- dam gignit sui proclhvitatem, quae adulta habitus dicitur, ideo vitiis, quamprimum fieri potest, adimenda est illecebra, quod fieri rectius nequit, quam si *dolore quodam subsequente sapo- rem amittant dulcedinis. Platonici recitante Apuleio: gravius et acerbius est omni supplicio si noxio impunitas differatur, nec hominum interim animadversione plectatur. Apud Taci- tum est: corruptus simul et corruptor eger et flagrans anis Dolorequodam subsequente] Seneca — et adactis cuneis, non ut frangamus, sed 1e Ira x. 5. quemadmodum quedam hos- — ut explicemus, elidimus: sic ingentia tilia detorta, ut corrigamus, adurimus, ^ vitia prava dolore corporis animique Plato mentions two ends, «mendment and evample, Taurus adds a third, retribution. So Clemens Alexandrinus. Aristotle takes the two latter ends. Plutarch recognizes retribution. And this is pro- perly what Aristotle refers to synallactic justice.
2 But this must be more minutely examined. We shall say then that in punishment is regarded either the utility of the offender, or of him who suffers by the offense, or of persons in general.
VII. 1 To the first of these ends, pertains punishment which is called reformatory: of which Paulus, Plutarch, and Plato speak; the object of which is to make a better man of the offender. For as repeated acts beget habits, vices are to be cured by taking away the pleasure which they bring, and putting pain for their sweetness. So Car. XX.] DE PENIS. 253 mus haud levioribus remediis restinguendus est, quam libi- dinibus ardescit.
2 Punitionem qus huie fini inservit natura cuivis esse ' licitam, qui judicio valeat, et ejusmodi generis aut paribus vi- tiis non teneatur, ex ea quse verbis fit castigatione apparet.
Amicum castigare ob meritam noxiam, Immune est facinus, verum in:etate utile.
In verberibus vero et alis qua coactionis aliquid continent, discrimen 'inter personas quibus id liceat aut non liceat non est factum a natura (neque enim potuit, nisi quod ratio paren- tibus in liberos ejus juris usurpationem pro affectus necessitu- dine peculiariter commendat) sed a legibus, quze communem ilam generis humani propinquitatem, vitandarum rixarum ergo, ad proximos affectus restrinxerunt, ut videre est tum alibi, tum Codice Justinianeo, titulo de emendatione propin- quorum: quo et illud pertinet Xenophontis ad milites: εἰ μὲν ἐπ᾿ ἀγαθῷ ἐκόλασα τινὰ, ἀξιῶ ὑπέχειν δίκην, οἵαν καὶ γονεῖς υἱοῖς καὶ διδάσκαλοι παισί. καὶ γὰρ ἰατροὶ τέμνουσι καὶ καίουσιν ἐπ᾽ ἀγαθῷ: si quem ut podessem verberavi, penam debere me profiteor, qualem parentes filiis, et magistri disci- pulis. Nam et medici cgrotum suo ipsius bono urunt ac Plaut. Trín, De Exvped.
secant, Lactantius libro vri: Jubet Deus ut manus nostras cap. 19. n. 8.
super minores semper habeamus, hoe est, ut peccantes eos assiduis verberibus corrigamus, ne amore inutili et indul- gentia nimia educentur ad. malum et ad vitia nutriantur.
corrigimus. ldem de Ira τι. 27. πὶ mentia, et alia quee profutura torquent. his erunt boni magistratus, parentesque, t Inter personas quibus id liceat] et judices, quorum. castigatio sic acci- — Vide Augustinum Enchiridio cap. 12. pienda est, quomodo scalpellum, et absti- Plato and Tacitus.
2 'That punishment which answers such an end, is lawful to every one of sound judgment, who is not implicated in that or the like vices, appears from what is said of verbal castigation. Τὸ is «n wnofficial Duty. [See Plautus.] In stripes and inflietions, which contain any- thing of compulsion, the difference between the persons to whom it is, and to whom it is not lawful, is not made by nature, (nor could be, except that nature commends to parents the office of correcting their children,) but by the laws, which, for the sake of avoiding quarrels, have restricted that general relation [of correctors and corrected] to the nearest family relatives, as we may see in the Codex of Justinian, Title De emendatione propinquorum, So also in Xenophon, Lactantius.
Marc.xiv. 21.
De sera num. vind. p.
DE PENIS. [Lan. II.
t5 ὡς H- 3 Hoe vero puniendi genus ad mortem pertingere non potest, nisi eo modo quem reductivum vocant, quo negationes reducuntur ad rerum oppositarum genera. Nam sicut Christus dixit melius quibusdam futurum fuisse, id est, non tam male, si nati nunquam essent, ita ingeniis insanabilibus melius est, id est, minus est malum emori quam vivere, quando certum est vivendo pejores evasuros. De talibus Seneca loquitur, cum ait, interdum ut pereant interesse pereuntium. — Jambli- chus: καθάπερ τῷ ὑποπύῳ βέλτιον τὸ καίεσθαι τοῦ διαμέ- νειν, οὕτω καὶ τῷ μοχθηρῷ TO τεθνάναι ποῦ (nv quomodo suppurato melius est uri quam sie manere, ita 4mprobo mori quam vivere. "Talem vocat Plutarchus ἑτέροις "ye πάν- τως βλαβερὸν, αὑτῷ τε βλαβερώτατον, ceteris novium quidem, at sibi maxime. ἘΠ᾿ Galenus cum morte puniri homi- nes dixisset, primum ne vivi noceant, deinde ut ali pens metu deterreantur, addit: καὶ τρίτον ἐστὶ καὶ αὐτοῖς ἐκείνοις ἄμεινον τεθνάναι, διεφθαρμένοις οὕτω τὴν ψυχὴν ὡς ἀνίατον ἔχειν τὴν κακίαν" tertio οἱ ipsis expedit mori ita. corruptis animo ut ad sanitatem perduci nequeant.
4 Sunt qui hos ipsos esse putant quos Johannes Apostolus ἃ Ad mortem peccare] Τοὺς ἀνίατα νοσοῦντας: morbo tentos insanabili hos vocat Chrysostomus 2 Corinth. xiii. 9. (Tom. vr. pag. 702.) Julianus secundo libro de Constantio: διττῶν δὲ ὄντων νόντων ἐλπίδας ἀμείνους, καὶ οὐ πάντῃ πὴν θεραπείαν ἀπεστραμμένων, τῶν A ATE; 5 m δὲ ἀνίατα πλημμελούντων" τούτοις δὲ οἱ νόμοι θάνατον λύσιν τῶν κακῶν ἐπε- νόησαν, οὐκ εἰς τὴν ἐκείνων μᾶλλον, εἰς τῶν ἁμαρτημάτων καὶ τῶν μὲν ἀποῴφαι- δὲ τιν τῶν ἄλλων ὠφέλειαν" cum duo 3 But this kind of punishment cannot extend as far as death, ex- cept in what they call a reductive way, in which negations are reduced to the opposite class. For as Christ said, it would have been better for some if they had never been born, that is not so ill: so for in- curable dispositions, it is better, that is less evil, to die than to live, since by living they are sure to become worse. Seneca says they must perish, in order that they may not perish. So Jamblichus, Plutarch, Galen.
4 Some think that these are those whom St John speaks of as sinning unto death. But this is doubtful, and charity requires that we should not lightly hold any one's condition for desperate; and so we must rarely punish in such a view.
VIIL 1 The utility of him whose interest it was that the fault should not have been committed, consists in this, that he do not in future suffer anything of the same kind from the same person or from others. Gellius, from Taurus, says of this case: When the dignity Car. XX.] DE PENIS. 250 ait "ad mortem peccare. Sed quia fallacia sunt ejus rei argu- menta, dictat caritas neminem temere habendum pro deplo- rato, ita ut hoe quidem fine animadversio, non nisi raro admo- " dum, locum habere possit.
VIII. 1 *Utilitas ejus cujus intererat non peccatum esse in eo sita est, ne posthac tale quid patiatur ab eodem aut ab alis, Gellius ex Tauro hane speciem sie describit, cum dig- nitas auctoritasve ejus in quem est peceqtum tuenda. est, ne pratermissa animadversio contemtum ejus pariat et honorem levet. Sed quod de auctoritate lzsa dicit, idem de libertate cujusque aut alio jure [6530 intelligendum est. | Apud Tacitum legimus: consuleret securitati justa ultione. Ne qui lwsus est ab eodem malum patiatur, tribus modis curari potest: pri- mum si tollatur qui deliquit, deinde si vires nocendi ei adi- mantur, postremo si malo suo dedoceatur delinquere, quod cum emendatione de qua jam egimus conjunctum est. Ne ab aliis Iedatur qui lesus est, punitione non quavis, sed aperta atque conspicua qu: ad exemplum pertinet, obtinetur.
2 Ad hos ergo fines, et intra sequi terminos si dirigatur vindieatio, etiam privata, si jus nudum nature, id est, abducsint delictorum genera, alia quidem que spem prabent rerum meliorum, neque cu- rationem penitus repudiant, alia vero Spanhem.) * Dtüilitas ejus cujus intererat non peccatum esse] Etiam hujus rei in feris hominum insanabiliter peccantium: huic generi leges mortem malorum exitum re- perere, non tam ipsorum quam omnium aliorum bono, (Οταΐ. τι. p. S9 p. Ed, imago quzdam. Leo in adultere penam consurgit. Plinius Historie Naturalis virt, 16.
or authority of him against whom, the offense is committed is to be gqrotected, lest punishment omitted produce contempt thereof, and, diminish, its honour; but what is said of injury done to authority is true of injury done to liberty, or to any other right. As Tacitus says of a person, Z'hat he might consult his security by just punishment.
That he who has been injured may not suffer evil from the same person, may be provided for in three ways: first, by the removal of the delinquent; second, by taking away his power of doing harm; thirdly, by teaching him, by suffering, not to offend; which is con- nected with the amendment of which we have spoken. That the person offended shall not be injured by another, is to be procured, not by any casual punishment, but by a punishment open and conspicuous, of the nature of example.
2 Up to these limits then, if vindicative punishment be directed, and be kept within the bounds of equity, even if inflicted by a private Noct. Αἰ.
Ann. xiv. 61.
De Inven.ii.
Lib. xxxviii. 4.
Jud. xv. 3.
Ibid. ver. 11. Lib. iii. 56.
tum a legibus divinis humanisque, et ab his quz non meces- sario rei accidunt, respicimus, non est illicita: sive fiat ab ipso qui lzsus est, sive ab alio, quando hominem ab homine adjuvari naturz est consentaneum. Atque hoc sensu admitti potest quod Cicero cum jus naturz esse dixisset id, quod nobis non opinio sed innata vis affert, inter ejus exempla collocat vindieationem, quam gratie opponit: aec ne quis ambigeret quantum eo nomine vellet intelligi, vindicationem definit, per quam vim ac contumeliam, defendendo aut ulciscendo, pro- pulsamus a nobis ac nostris, qui nobis cari esse debent, et per quam peccata punimus. Mithridates in oratione quam ex Trogo exscripsit Justinus: adversus latronem si nequeant pro salute, pro ultione tamen sua omnes ferrum stringere. Hoe ipsum ἀμύνης νόμον vocat in vita Arati Plutarchus.
3 YHoe naturali jure defendens.:se Sampson adversus Palsstinos, insontem se testatur fore si Palzstinos qui se malo affecerant malo vicissim afficeret: Et post peractam ultionem eadem se tuetur ratione, dicens se ipsis fecisse quod ipsi sibi fecissent priores. Platzenses apud Thueydidem: ὀρθῶς ἐτι- μωρησάμεθα κατὰ τὸν πᾶσι νόμον καθεστῶτα, τὸν ἐπίοντα πολέμιον ὅσιον εἶναι ἀμύνεσθαι" merito eos ulti sumus, jure apud omnes recepto, ut hostilia parantem. wuleisci liceat.
* Hoc naturali jure] Φόνον φόνῳ λελύσθαι" Romulus de Tatio occiso a Laurentibus, cedem cede pensatam, apud Plutarchum, ( Vit. om. p. 32 c.) Belisarius apud Procopium VandalicovWUm 1: φύσει γὰρ πρόσεστι rois ἀδι- κουμένοις ἢ πρὸς ποὺς βιαζομένους ἐχθρὰ: naturalis enim est lesi hominis in eum qui vim intulit inimicitia. (Cap.
hand, it is not unlawful, if we look at the naked law of nature, that is, abstracting divine and human law, and conditions which are not ne- cessary concomitants of the thing itself; whether it be inflicted by him who is injured, or by another; since for man to help man is con- sentaneous to nature. And in this sense, we may admit what Cicero says, when he declares the law of nature to be that which is given us, not by opinion, but by an innate power; and then places among the exam- ples thereof vindicative punishment, which he opposes to mercy. And that no one may doubt how much he would have understood by that term, he defines vindicative punishment to be tat by which wwe repel Jorce and contumely from us and ours, by defending or revenging, and by which we punish offenses. So Mithridates, in Justin, speaks of our drawing the sword against robbers, if not for safety, yet for revenge. And so Plutarch calls this the law of defense.
3 On the ground of this Natural Law, Samson reasoned when he Car. XX.] DE P(ENIS. 954 Demosthenes, oratione adversus Aristocratem, communem ait Paz. 457 A. esse legem inter homines, ut eum qui nostra vi rapiat ulcisci nobis fas sit. Et Jugurtha apud Sallustium, cum dixisset Bell Jug. Adherbalem vitz» suse esse insidiatum, addit, populum Roma- ἡ num aeque pro bono neque pro recto facturum si ab jure gentium se prohibuerit: id est ab ultione. — Aristides orator et ἃ poétis, et ἃ legum auctoribus, et a proverbiis, et ab ora- toribus, et omnibus denique hoc ait probari ἀμύνεσθαι τοὺς rud ὑπάρξαντας, ultionem sumi de his qui injuriam facere ag- Xom. vu. v. gressi sunt, — Maecabz»os laudat ^Ambrosius, quod etiam sab- ES ofi i. 40. bato ^ulti sunt innocentium necem fratrum suorum. Idem adversus Judzsos ineensam ἃ Christianis basilicam graviter querentes disputans, sic ait: 4e certe si jure gentium agerem, Epist 99. dicerem, quantas caes Judei tempore imperii Juliani incenderint: ubi "jus gentium vocat par pari referre. Nec aliter apud Tacitum Civilis: egregium pretium laboris cepi, nist. ἵν. 22. necem fratris, et vincula mea, et sevissimas hujus exercitus voces, quibus ad supplicium petitus jure gentium ponas reposco.
4 Sed quia in rebus nostris et nostrorum affectu corrum- pimur, ideo simul multz; familie in unum locum convenerunt, judiees constituti, et his solis data potestas vindicandi lzsos, * Ambrosius] Eundem vide oratione — morte. contra Symmachum. b Jus gentium vocat par pari referre] ^ Ulti sunt innocentium necem fra- — Sie et Livius libro r. cum Laurentes jure trum suorum] Vide Josephum Antique — gentium agerent, (c. 14.) Historia xii. 1. de vindicata Johannis said (Judg. xv. 3), Now shall I be more blameless than the Philistines though I do them a displeasure, after they had injured him; and again, v. 11, As they did unto me so have I done unto them. | So tho Plateans in Thucydides said. So Demosthenes against Aristocrates. So Jugurtha in Sallust against Adherbal. Aristides the orator proves from the poets, legislators, orators, and from proverbs, the right of taking revenge on those who attack. Ambrose praises the Macca- bees, who, even on the sabbath-day, avenged the death of their inno- cent brethren. And he too, arguing against the Jews who complained of their synagogue as having been burnt by the Christians, says, 7f I went upon the law of' nations, I should say how many Christian houses of worship the Jews burnt at the time of Julian: where the law of nations to which he refers is, returning like for like. So Civilis in Tacitus.
4 But because in things which concern us and ours, we are misled 17 [cnor. 1.]
Declam. xiii.
C. de Jud.
258 DE PENIS. (Lira. II.
ademta ceteris quam natura indulserat libertate. ^ Lucretius (Lib. v. vers. 1147, et seqq.): Acrius ex ira quod enim se quisque parabat Uleisci, quam nunc concessum est legibus sequis, Hanc ob rem est homines pertcsum vi colere zevum, Demosthenes 4n Cononem: προεώραται ἐν τοῖς νόμοις εἶναι πούτων ἑκάστου τὴν δίκην, μὴ τῇ τοῦ προστυχόντος δ ὁρμῇ, μηδὲ βουλήσει ταῦτα κρίνεσθαι" placuit de omnibus his in- juriis *ex legibus judicium exerceri, non autem ex cujusque impetu atque arbitrio. Quintilianus: injuric compensatio non solum juri inimica, sed paci: est enim lem, forum, ju- dex, nisi quem jure vindicari pudet. Imperatores Honorius et Theodosius: édcirco judiciorum vigor jurisque publici tutela in medio constituta, ne quisquam sibi ipsi permittere 5 Est apud DEMOSTHENEM, ὀργῇ; Αὐτὸς κακίων μητέρ᾽ ἐγένετο κτανών.
ira: neque vocem mutare necesse est. ἐρήσομαι δὲ, Μενέλεως, τοσόνδε ae. JB Ei τόνδ᾽ ἀποκτείνειεν ὁμόλεκτρος γυνὴ», 5 πο: Χὠ τοῦδε παῖς αὖ μητέρ᾽ ἀνταποκτένεῖ, c Ex legibus judicium exerceri, noh — K&zeg ὃ κείνου γενόμενος φόνον φόνῳ autem ex cujusque impetu atque arbitrio] Λύσει, πέρας δὴ ποῖ κακῶν προβήσεται; Tyndareus adversus Orestem sie decla- ^ juice me jubes certare de sapientia? mat in Euripidis Oreste (vers. 491, et ^ Quz pulchra quaque feeda si cunctis patent, : Isto homine tandem quis fuit dementior, seqq.): gs Qui nec quod zquum est mente pervidit sua, Ilpos τόνδ᾽ ἀγών τις ἂν σοφίας ἧκοι πέρι; Nec quod per omnem Grzciam leges jubent 7 Ei τὰ καλὰ πᾶσι φανερὰ καὶ τὰ μὴ καλὰ, Namque ubi Agamemno spiritum efflarat suum Τούτου τίς ἀνδρῶν éyéver ἀσυνετώτερος, Transverberatus a mea nata caput, Ὅστις τὸ μὲν δίκαιον οὐκ ἐσκέψατο, (Quod turpe facinus absit ut dicto probem) 'Tunc ille rite debuit matrem ream Peragere caedis e lare ejectam suo.
Ita temperate pertulisset miseriam, Poenas petisset jure, servasset pium, Nuncsubiit illum, quod prius matrem, nefas. Illam malam vocat ille, non injuria: Sed pejor illa est ipse dum matrem necat.
Οὐδ᾽ ἦλθεν ἐπὶ τὸν κοινὸν Ἑλλήνων νόμον. ᾿Επεὶ γὰρ ἐξέπνευσεν Ἀγαμέμνων βίον πληγεὶς θυγατρὸς τῆς ἐμῆς ὑπὲρ κάρα, Αἴσχιστον ἔργον, οὐ γὰρ αἰνέσω ποτὲ, Χρῆν αὐτὸν ἐπιθεῖναι μὲν αἵματος δίκην 'Oaíav διώκοντ᾽, ἐκβαλεῖν τε δωμάτων Ματέρα, τὸ σῶφρον T' ἔλαβεν ἂν τῆς συμ- —— Wenelae, δἰ permittis, hoc te interrogo: φορᾶς, Irata si uxor conjugem occidet suum, Koi τοῦ νόμου τ᾽ àv εἴχετ᾽, εὐσεβής T ἂν ἦν. ^ Hanc ultor ipse filius tradet neci, Νῦν 6 εἰς τὸν αὐτὸν δαίμον᾽ ἦλθε μητέρι, Et rursus illo genitus hane czedem nova Kaxjv yàp αὐτὴν ἐνδίκως ἠγούμενος, Caede expiabit, fine quo stabunt mala?
by affection, therefore many families were brought together in one place, judges were constituted, and to these alone was given the power of righting those that were injured, the liberty which nature had given to other persons being taken away. So Lucretius of the origin of civil society: Demosthenes against Conon: Quintilian; the emperors Honorius and Theodosius; and king Theodoric. [See.]
5 Yet the old natural liberty remains; first, in places where there are no tribunals, as at sea. And to this perhaps we may refer the proceeding of O:xsar when, as a private man, having been taken by -— Car. XX.] DE PENIS. 259 valeat ultionem. — Rex Theodoricus: Anc est quod legum re- Cassiod. iv. perta est sacra reverentia, ut nihil manu, nihil proprio ageretur impulsu.
5 Manet tamen vetus naturalis libertas, primum in locis ubi judicia sunt nulla, ut in mari. Quo forte referri potest quod Caius Caesar privatus adhue piratas, a quibus captus Yel: Pat xi. fuerat, classe tumultuaria persecutus est, ipsorumque naves '^Ces.p.708. partim fugavit, partim mersit, e& cum proconsul negligeret animadvertere in captos piratas, ipse eos in mare reversus cruci suffixit. Idem locum habebit in locis desertis, aut ubi Nomadum more vivitur. *Sie apud Umbricos narrat Nicolaus Damascenus sibi quemque fuisse ultorem: quod et apud Mos- 278 Sto». chos hodie impune fit, post tempus aliquod aditi judicis. Nec aliunde origo singularium certaminum quze ante Christianismum Quas postrema plena prudentie ma- teriam disserendi et philosophis et ora- toribus praebuerunt. Maximus "Tyrius in dissertatione an referenda injuria, (-Dissertat. τι. pag. 22. ΕΔ. Davis.) εἰ ydp ὁ ἀδικηθεὶς ἀμύνεται, ἀεὶ με- παβαίνει τὸ κακὸν ἀπ᾽ ἄλλου πρὸς ἀλ- λον, καὶ μεταπηδᾷ καὶ διαδέξεται ἀδι- κία ἀδικίαν. εἰ γὰρ τῷ αὐτῷ τούτῳ δικαίῳ τῷ παθόντι συγχωρεῖς ἐπεξι- έναι εἰς τὸν ἀδικήσαντα. ἐπαναχωρεῖ αὖθις ἀπ᾽ ἐκείνου πρὸς τὸν αὐτὸν 1j τιμωρία, τὸ γὰρ δίκαιον ἐπ᾽ ἀμφοῖν ἴσον. ᾧ Ζεῦ καὶ οἷον πεποίηκας, δικαι- οσύνην ἐξ ἀδικημάτων; καὶ ποῖ βαδιεῖ- ται τὸ κακὸν, καὶ ποῦ στήσεται" Nam si is qui passus est injuriam ultionem sumet, transibit malum ab hoc ad illum velut saltu quodam, et injustitie injusti- tia succedet; quippe si hoc jure posito concedis ei qui malum pertulit vindicare in eum qui fecit, sequitur ut rursus ab hoc ad illum se referat ultio, est enim Justum, par utrique parti. Si id ita est, quid nobis fecisti, Jupiter, justitiam ex injuriis conflatam? et quo procedet, ubi vero stabit hoc malum? Aristides Ora- tione de Pace: τίς γὰρ τῶν Ἑλλήνων λειφθήσεται, εἰ διὰ τοὺς προτέρους ἀπολωλοκότας, οἱ μετ᾽ αὐτοὺς ἀεὶ ταυ- τὸ τοῦτο πείσονται; quis enim Greaco- rum erit reliquus, si propter eos qui jam periere superstites alii perpetuo idem malum ferent? (Vom. 11. p. 78 c. Ed. P. Steph.) Habet idem Aristides sen- sum similem, in Leuctrica secunda.
4 Sic apud Umbricos] An Umbros in Italia significatos voluit? [Vide V4- LESIUM in Excerpt. Peire:c. p. 513.] Apud Afrorum multos idem moris fu- isse testis est Leo Afer Lib.1r. c. de 'Tefechis, et capite de Teijeuta, et alibi.
pirates, he collected ships, and partly put theirs to flight, partly sunk them; and then, when the proconsul was slow in punishing those who were taken, he. himself gibbeted them. The same holds in deserts, or where men live a Nomadic life. So among the Umbrici, as Nicholas Damascenus relates, every one is his own avenger; which is also the custom among the Muscovites, after a certain time has elapsed from the application to the judge. And this was the origin of the duels which, before the introduction of Christianity, were com- mon among the German nations, and are not yet sufficiently gone out of use. And so, as Paterculus relates, the Germans when they Sen. i. de Clem. 29.
Ver. 972, et seqq.
Lib. ii. Qu. 10. sup. Jos. De Rep. v.
*(ermanicis nationibus usitata, alicubi necdum satis desueta sunt. Ideo apud Velleium Patereulum mirantur Germani, cum Romane jurisdictionis formam conspicerent, quod injurias justitia finiret, quod solita armis discerni jure terminarentur.
6 Lex Hebrza propinquo occisi permittit ut extra asyli loea homicidam interficiat: recteque notant interpretes lle- brzi talionem pro mortuo manu exigi posse; pro se, ut puta in vulnere, non nisi per judicem, quia scilicet difficilior est moderatio ubi proprius dolor accedit. Parem morem, priva- tim vindicandz ezedis apud vetustissimos Graecos fuisse apparet ex Theoclymeni verbis qu: apud Homerum sunt Odyssec O. Sed maxime frequentia sunt hujus moris exempla inter eos qui communem judicem non habent. Hine justa bella, definir? solent, Augustino teste, quc ulciscuntur injurias: et Plato bellicum certamen probat, μέχρις οὗ ἂν oi αἴτιοι ἀνωαγκασθῶe Germanicis nationibus] Gotthos suos corrigens rex '"Theudericus apud Cassiodorum rm. 29. ftemove consuetu- dines abominanter inolitas: verbis ibi potius, non armis res tractetur: et 24. Cur ad monomachiam recurritis? quid opus est homini lingua, si causam ma- nus agit armata? 'Trachonitis in ori- ente, νόμος πάντα τρόπον ἐπεξιέναι ποὺς τῶν οἰκείων φονεῖς mos omnibus modis ultionem sumere de propinquorum f Ne alii impunitate illecti aliis qui- busvis molesti sint] Polybius leones ob hominum appetitum crucifixos vidit, quia ceteri metu pone similis absterrerentur eadem noxa. Plin. Lib. virr. e. 16.
Ε Sic Plutarchus] Idem Pelopida, (p. 290) ὁ γὰρ πρῶτος, ὡς ἔοικε, kal κυριώτατος νόμος τῷ σώζεσθαι δεο- μένῳ τὸν σώζειν δυνάμενον ἄρχοντα κατὰ φύσιν ἀποδίδωσι" Prima eadem- que antiquissime lev eum qui servare homicidis. Hoc e Josepho, Zntiq. Jud. Lib. xvi. cap. ix. 8 1..Ed. Zfud- son.]
polest ei qui salute opus habet natura- liter magistratum designat. Et Philo- poemone: τοὺς ἑαυτοῦ πολίτας dvabecame acquainted with the Roman jurisdietion, admired to see injuries concluded by judicial proceedings, which they were accus- tomed to see terminated by an appeal to arms.
6 The Hebrew Law permitted the relative of the person slain to kill the slayer, anywhere without the places of refuge: and the Hebrew commentators rightly note, that retaliation for a person slain might be executed by personal force; but for the person himself, for example for a wound, no otherwise than before a judge; because moderation is more diffieult when the pain comes nearer ourselves. That a like mode of avenging murder by the hands of a private person prevailed among the Greeks of old, appears in Homer. But the examples of this are most frequent among those who have not a properjudge. Just wars, says Augustine, are commonly defined to be those which awenge injuries; and Plato approves battles on such ground.
Car. XX.] DE POENIS. 261 σιν ὑπὸ τῶν ἀναιτίων ἀλγούντων δοῦναι δίκην" donee. qui in culpa fuerint cogantur innocentibus dolore affectis panas pendere.
IX. 1 Utiltas indistincte quorumlibet, qui finis erat tertius, easdem habet partes quas illa quze ad lz:esum pertinet. Nam aut hoe agitur, ne qui uni nocuit aliis noceat, quod fit eum tollendo aut debilitando, sive constringendo ita ut nocere nequeat, aut emendando: aut fne alii impunitate illecti aliis quibusvis molesti sint, quod ex supplieiis conspicuis obtinetur, qu: Grzci παραδείγματα, Latini exempla vocant: quie ideo adhibentur ut unius poma metus sit multorum, ut pcnz» LC 4 genere deterreri ceteri possint, ut leges loquuntur, ἵνα ἄλλοι P: (.,, πρόνοιαν ποιῶνται kai φοβῶνται, ut Demosthenes. UL 2 Hujus quoque juris potestas naturaliter penes unum- Noc. p quemque est. *sSie Plutarchus virum bonum ait ἃ natura λαβὼν οὔτε νόμον, οὔτε χειροτονίαν περιμείναντας, ἀλλ’ ὡς διὰ παντὸς ἄρχοντι τῷ κρείττονι κατὰ φύσιν ἕπο- μένους" Suscepit cives suos qui meque legum neque suffragiorum tempus expec- taverunt: sed ipsum sequebantur nature lege, que semper potiorum vult imperare deterioribus. (Pag. 963 ^.) Similia apud eum habes fine vitze T. Flaminii. Scriptor de causis corrupta: eloquentiz, de oratoribus agens (cap. 96.) JJ me pr^vati quidem sine potestate erant, cum €t populum et senatum consilio et auctor - itate regerent. Chrysostomus 11, ad IX.
IX.
Corinthios vii. 19. de Mose: xai πρὸ τῆς χειραγωγίας δημαγωγὸς ἣν διὰ τῶν ἔργων. διὸ καὶ σφόδρα ἀνοήτως x νὰν ἘΝ TUNE XR nds MP. ἔλεγε πρὸς αὐτὸν ὁ Ἑβραῖος éxetvos* τίς σε κατέστησεν ἄρχοντα καὶ δικασ- SEPA AS 2 SU τὴν ἐφ᾽ ἡμᾶς; τί λέγεις: Td ἔργα ὁρᾶς, καὶ περὶ τῆς προσηγορίας ἀμφι- βάλλεις, ὥσπερ ἂν εἴ τις ἴδοι τέμνοντα τὸν ἰατρὸν ἄριστα, καὶ τῷ πεπονη- κότι μέλει τοῦ σώματος βοηθοῦντα, λέγοι, τίς σε κατέστησεν ἰατρὸν καὶ τέμνειν ἐκέλευσεν; ἡ τέχνη, ᾧ βέλ- τιστε, καὶ ἣ νόσος ιἱ σή" οὕτω καὶ τοῦτον 1] ἐπιστήμη τοιοῦτον ἐποίησε" 1 The utility of persons in general, which was the third end of punishment, offers the same divisions as the utility of the injured man. For either the object is that he who has done harrn to one may not do harm to others; which is secured, either by taking him away, or by taking away his power of mischief, or by constrain- ing him so that he cannot do harm, or by amending him: or else the object is to prevent others from being tempted by impunity to do harm to any others, which is provided for by conspicuous punish- ments, examples. "These are employed, that the punishment of one may produce the fear of many; that others may be deterred by the kind of punishment, as the laws speak; that others may be com- pelled to look forward and fear, as Demosthenes says.
2 'The right ofinflicting such punishment, is also, by Natural Law, in the hands of every man. — So Plutarch says that a good man is by nature pointed out as a perpetual magistrate; for by the law of DE POENIS.
[Liz. II.
magistratum designari, et quidem perpetuum: nam ipsa naturze lege ei principatum deferri, qui agat justa.
Sie sapientem nunquam esse privatum Nasiee exemplo probat Tullius; et Lolium non unius anni eonsulem Horatius vocat: et Euripides Zphigenia in Aulide (vers. 915): Mente qui prudente pollet is magistratum gerit. Qu: tamen in republica intelligenda sunt, quatenus ejus leges id ferunt.
9 De hoe naturali jure ita loquitur Democritus: ipsius enim verba quia notabilia sunt adferam. bestias interficiendi sie illi videtur: κατὰ δὲ μὴ φόνου ὧδε ἔχει" a. α Cp y dr Primum de jure ζώων φόνου kat θέλοντα ἀδικεῖν ἀθῷος ὁ κτείνων, καὶ πρὸς εὖ ἔστ᾽ οὖν τοῦτο ἕρδειν μαλλον ἢ μή" 4ta, se res habet: de occidendis aut mon occidendis animantibus que injuriam faciunt aut facere volunt quisquis occiderit, purus est, adeo quidem ut hoc fecisse