applied what Seneca says, The only good thing which sow can now fur- nish is the spectacle of. your death: and again: Let them cease to be bad men by death, the only way they can. As Eusebius the philosopher also says, Since they cam do it mo other way, let them at least im this Car. XX.] DE POENIS. 275 ἀπολυθέντες ToU ἐνταῦτα δεσμοῦ τῆς κακίας πορίσωνται φυγήν.
2 Hsze ergo, supra ea quz» operis initio diximus, responsa sunto illis qui supplicia, aut omnia, aut capitalia, sine ulla ex- ceptione Christianis prohibita volunt, contra quam nos Apo- stolus docet, qui eum regio officio usum gladii inclusisset ut exereitium divinz ultionis, alibi orandum ait, ut reges Christi- ani fiant, et qua reges sunt, innocentibus sint prsesidio: quod, quie etiam post Evangelium propagatum magnz partis homi- num est improbitas, obtineri non potest, nisi quorundain morte reprimatur aliorum audacia, quippe cum ne sic quidem inter tot cruces et supplicia sontium satis tuta sit innocentia.
3 Neque tamen abs re erit Christianis rectoribus, saltem ex parte aliqua, imitandum proponere *exemplum Sabaconis AEgyptii regis, pietatis nomine laudatissimi, a quo capitales penas in damnationem ad opus mutatas felicissimo successu narrat Diodorus: etiam ad Caucasum gentes quasdam ait Strabo: μηδένα ἀποκτείνειν τῶν ἐξαμαρτόντων τὰ μέγιστα obire ei qui ad se nunquam rediturus est: — parte, quorum nemo post legem Por- item: eadem manu beneficium omnibus ^ ciam mortis aut verberum supplicio af- dabo: illi reddam, quando ingeniis ta- ^ fici potuit, nisi perduellis, aut ab ipso libus vite evitus remedium est. Ybid. populo damnatus. [De Lege Porcia € Exemplum Sabaconis ZEgyptii re- — vide Livium, x. 9.] gis] Imo et Romanorum magna ex escape the bonds of wickedness, and find that refuge.
2 'This then, in addition to what we said at the beginning of the work, is our answer to those who hold that either all punishment, or at least capital punishments, are without exception forbidden to Christians: which is contrary to what the Apostle teaches us, who includes the use of sword in the royal office, as the exercise of divine vengeance; and who elsewhere bids us to pray that kings may be Christian, and, as kings, be a protection to the innocent. And this, seeing the wickedness of great part of men, even after the propagation of the Gospel, cannot be, except, by the death of some, the boldness of others be repressed; since even now, when capital punishments and gibbets are so common, there is scarcely safety for innocence.
3 Still it will not be improper for Christian rulers, at least in some degree, to propose for their imitation the example of Sabaco, king of Egypt, who is reported by Diodorus to have commuted capital punishments for condemnation to the publie works, with the happiest success. And Strabo says, that even the peoples about Caucasus pun- Lib. xi.p. 520.
Lib. xii 1. Inst. Orat.
Noct. Attic.
DE P(ENIS. [Lar. II. nemini mortem irrogasse, quamwis pessima merito. Neque spernendum illud Quintiliani: memo dubitabit, quin, si no- centes mutari in bonam mentem aliquo modo possint, sicut posse interdum conceditur, salvos esse eos magis e republica sit quam puniri. Notat Balsamo leges Romanas, quse mortis ponam irrogabant, "a posterioribus Imperatoribus Christianis mutatas plerasque 'in alia supplicia, quo et acrius damnatis inureretur poenitentia, οὖ maegis ad exemplum proficeret poena diuturnior.
XHI. 1 Ex ea autem quam nos fecimus enumeratione finium poenae apparet nonnihil przetervisum a Tauro philosopho, ex quo ita Gellius: Quando igitur aut spes magna, est ut às qui peccavit citra ponam ipse se ultro corrigat, aut spes contra, nulla est emendari eum posse et corrigi, aut jacturam dignitatis in quam peccatum est metui non necessum est, aut non 4d peccatum est, cujus exemplo necessario metu succur- rendum sit, tum quicquid. ita, delictum est, non sane dignum esse imponendo poma studium. visum est. Nam ita loquitur h^ A posterioribus Imperatoribus Christianis] Vide qui infra hoc libro cap. xxiv. $ 11. vide apud Nicetam Lib. I. (cap. 4) juramentum Isaaci Angeli. Idem Johannis Comneni imperium sine morte cujusquam fuisse ait. (Ibid. cap. ult. "Vide de Zenone Malchum (Exgustini epistolam crvirr et crix. ad Marcellinum comitem, citatum c. cir- cumcelliones, 1. causa xxritt. quest. 5. et capitulis sequentibus: et Chrysosto- mum adversus Judceos, ubi de Caini poena.
In alia supplicia] Ad opera maxcerpt. Legat. Heeschel. pag. 76) et Au- — ime. Augustinus epistola €Lx.: alicui ished no crimes with. death, not even the greatest. ΝΟΥ is that of Quin- tilian to be despised: JVone will doubt that if. guilty men cam be brought to a, good way of. thinking in any way, as it is granted. that sometimes they can, it would be better for the State that they should be preserved than capitally punished. Balsamon notes that the Roman laws which enacted the punishment of death, were, by the Christian emperors, changed for the most part into other punishments, that both the condemned might be more thoroughly driven to penitence, and their punishment being prolonged, might be more profitable as example.
XIII. 1 But in the enumeration of the ends of punishment by Taurus, it appears that something was overlooked. Gellius thus quotes him: When therefore there is either great hope that the offender will without punishment correct himself? or, on the other hand, there is no hope that he can be amended and corrected; or, there is no reason to fear that the dignity which is offended will suffer; ov, the offense be mot such as requires evemplary fear to correct it; then the offense does not seem to be one for which a, punishment need be devised. For he speaks as if when one end Càr. XX.] DE PENIS. 277 quasi uno fine sublato tollatur poena, eum contra omnes cessare oporteat ut poen: loeus non sit. Deinde illum finem omittit, cum homo inemendabilis vitze eximitur, ne plura aut graviora peccet: et quod de jactura dignitatis dixit, etiam ad alia damna, qua metuuntur, extendendum fuit.
2 Melius Seneca cum dixit: Zn vindicandis injuriis hee tria, lev sequuta. est, quce princeps quoque sequi debet, Fut aut eum quem punit emendet, aut ut pona ejus ceteros me- liores reddat, aut ut sublatis malis securiores ceteri vivant. Nam hie si per ceteros intelligas, non minus qui lzsi jam sunt, quam qui laedi adhue possunt, plenam habebis partitionem, nisi quod ad illud sub/atis addendum fuit, aut repressis. Nam οὐ vincula et quzeunque est virium deminutio eo pertinet. Minus perfecta est illa alio loco ejusdem Seneca distributio: Joc semper in. omni animadversione servabit, «t sciat alte- ram adhiberi ut emendet malos, alteram «wt tollat. lllud Quintiliani dictum aliquanto etiam imperfeetius: Omnis pena non tam ad delictum pertinet quam ad exemplum.
ulili operi integra, eorum membra deser - viant. "Vide et Nectarii epistolam ad Augustinum, quz est CCI.
k Ut aut eum quem punit emendet, aut ut pena ejus ceteros meliores reddat] Hzc duo etiam Philo posuit in lega- tione: ὅτε kal 1 κόλασις νουθετεῖ καὶ τοὺς πλησιάζοντας. αἱ γὰρ ἑτέρων τι- μωρίαι βελτιοῦσι τοὺς πολλοὺς φόβω τοῦ μὴ παραπλήσια παθεῖν" pena s«pe corrigit et emendat etiam eum qui pecca- vit: quod si id non eveniat, certe alios quorum ad motitiam pervenit: multos enim meliores faciunt aliena supplicia σωφρονίζει πολλάκις μὲν ka) cobs — paris mali formidine, (pag. 992 n.)
dpaprávovras* cl δὲ μὴ, πάντως γοῦν of punishment is taken away, the punishment should be removed; while on the other hand, all the ends must cease to exist in order that there may be no ground for punishment. And moreover he omits that end, when a man who is unamendable is removed from life, that he may not commit more or greater crimes: and what he says of loss of dignity, is to be extended to other evils which are to be feared, 2 Seneca spoke better when he said: 7n punishing wrongs, the law has had these three objects, which the prince also ought to aim at; either to amend him who is punished; or to make others better. by the punishment; or to make the vest of mankind more secure by removing the bad. For here, if by the rest, he means not only those who have been injured, but others who may hereafter be so, you have a complete division of the subject, except that to removing you should add or repressing. For both imprisonment, and any other way of diminishing their power, tends the same way. He has another less perfect partition in another place; as has Quintilian, D« Clein. à.
Lib. i. de Ira, e. ult.
Decl. 274.
DE PENIS. (Liz. ΤΙ.
XIV. Ex his quze dicta sunt hactenus colligi potest quam non tutum sit Christiano homini privato, sive sui, sive publici boni causa,!poenam sumere de improbo quoquam, przsertim capitalem, "quanquam id jure gentium nonnunquam permitti diximus: unde laudandus est mos eorum populorum apud quos navigaturi instruuntur mandatis a publica potestate ad perse- quendos piratas, siquos in mari repererint: ut data occasione uti possint, non quasi ausu suopte, sed ut publice jussi.
XV. Cui non dissimile est quod multis in locis receptum est, "ut ad accusationes criminum non admittantur quibus id libet, sed certi homines quibus id muneris publica potestate impositum est: ut nihil quisquam faciat ad alienum sanguinem fundendum, nisi offieii necessitate, Huc spectat Eliberinz Synodi eanon: delator si quis evstiterit fidelis, et per delatio- nem ejus aliquis fuerit proscriptus vel interfectus, placuit eum nec in fine accipere communionem.
XVI. Sed et illud simul ex antedictis intelligitur, minime consultum esse homini vere Chrisüano, ac ne ipsum quidem Penam sumere de improbo quo- quam] Vide quzedam supra posita Lib. 1.
m Quanquam id jure gentium non- nunquam permitti dicimus] Hoc capite, admittantur] Chrysostomus de Pani- tentia vixi, Καλὸν μὲν οὖν, ὅπερ εἶπον, καὶ τὰς χρηματικὰς δίκας φθάνειν δια- λύσεσι φιλικαῖς, ἵνα πρὸς τῷ τέλει τῆς δίκης κυβερνήσῃς τὸν φίλον. ἐγκλημα- qikds δὲ μηδὲ διαλύεσθαι γένοιτο, ἀλλὰ » [/t ad accusationes criminum nom μηδὲ τὴν ἀρχὴν ἐγγυμνάζειν" optimum XIV. From what has been said, it may be collected, how unsafe it is for a private Christian man to inflict punishment, and especially capital punishment, either for the sake of his own or of the public good, upon a guilty person; although, as we have said, that is some- times permitted by the Law of Nations. And hence we must approve ofthe usage of those peoples by whom navigators are provided with commissions from the publie power to suppress pirates, if they find any upon the seas; on which commissions they may act, not as of their own motion, but by public command.
XV. Of much the same kind is the provision which prevails in many places, that not any body who chooses can take up the accusa- tion of crimes, but only certain persons on whom that office is imposed by the publie power; so that no one shall do any thing to shed the blood of another, except by the necessity of his office. Accordingly the canon of the Council of Seville provides, that if any one of the faith- ful shall turn informer, and by his means any one shall be proscribed or put to death, he shall not receive the Communion, even when dying.
Car. XX.] DE PENIS. 279 decere, ^ut ad munera publica, qu: de sanguine judicium ha- bent, sua sponte se ingerat, jusque vitz? ac necis in cives sibi tanquam omnium excellentissimo et Deo cuidam inter homines deferri zquum existimet ac proüteatur. Nam certe quod Christus monet periculosum esse de aliis judicare, quia quale judicium in alios ferimus, tale nobis in paribus causis a Deo sit exspectandum, omnino huc etiam pertinet.
XVII. 1 Qusestio est non ignobilis, an legés humanz qu:e interfectionem quorundam hominum permittunt, interfec- toribus jus verum przstent etiam apud Deum, an tantum inter homines impunitatem. ^ Posterius hoc Covarruviz et Fortunio placet, quorum sententia adeo displicet Ferdinando Vasquio ut nefandam vocet. Dubium non est, ut alibi quoque diximus, utrumvis legem facere posse in certis casibus.. Utrum autem voluerit, partim ex verbis legis, partim ex materia intelligen- dum est. Nam si dolori lex indulget, poenam humanam tollit, non vitium, ut in marito qui adulteram uxorem Paut adulte- rum occidit.
itaque, ut dixi, eliam privatas lites ante- vertere benignis transactionibus, ut ami- cum dirigas ad id quod lites sibi propo- situm habent: publicorum autem judicio- rum accusationes non dicam transigendo abrumpere, sed nunquam eas incipere. (Tom. vr. pag. 806.)
ο Ut ad munera publica, que de san- guine judicium habent, sua sponte se in- gerat] An sapienti capessenda sit res- publica vide Senecam de otio sapientis.
» Aut adulterum occidit] Vide Au- gustinum de Civitate Dei citatum c. quicunque, 33. causa xxiii. quaestione 8.
XVI. And this too follows from what has been said, that it is not advisable for a truly Christian man, nor is even decent, that he should of his own accord mix himself with publie business which involves capital punishment, and seek for a power of life and death, as if he were a sort of God among men. For certainly what Christ says, ap- plies here, that it is dangerous to judge others, since as we judge them, God will judge us.
XVII. 1 It is a noted question, whether the human laws, which permit the slaying of certain men, really justify the slayers in the sight of God, or only give them impunity among men. — Covarruvias and Fortunius hold the latter, which opinion Vasquius calls shocking. It is not doubtful, as we have said, that, in certain cases the Law can do both the one and the other. But whether the law had that in- tention, is to be understood partly from the words of the law, and partly from the matter. For when the law gives indulgence to human feeling, it takes away the punishment of the law, but not the sin, as in the case of a husband who kills the adulterous wife or the adulterer.
Matt. vii. 1.
Covar. de Matr. Part.2. Fort. Tract. de ult. fin. leg. illat. 2. asq. l. iv. cont. iil. c. 8.
Lib. 1.
Lib. ii.
Apolog. c. 2.
280 DE POENIS. [118. II.
2 Si vero periculum respicit futuri mali ex dilatione pom:e, censenda est jus ac potestatem publieam privato conce- dere, ita ut jam privatus non sit.
Hujus generis est lex illa in Codice Justinianeo sub rubrica, quando liceat unieuique sine judice se vindicare vel publicam devotionem, ubi cuicumque licentia datur supplicio subjugandi milites populatores hac addita ratione: melZus enim est oc- currere in tempore, quam. post evitum vindicare. | Vestram igitur vobis permittimus ultionem, et quod. serum est punire judicio subjugamus edicto, ut nullus parcat militi cui obviare telo oporteat ut. latroni. | Et lex subsequens de opprimendis desertoribus: cuncti, inquiens, adversus latrones publicos desertoresque militi jus sibi sciant pro quiete communi ea- ercende publice ultionis indultum. — Huc et iilud pertinet Tertulhani:?Z7n reos majestatis et publicos hostes omnis homo miles est.
3 Atque in hoe differt jus oecidendi exsules, quos ban- nitos vocant, ab istarum legum specie, quod ibi przcedit spe- cialis sententia, hie generale edictum, "accedente facti eviden- tia, vim latze sententize obtinet.
[Sed non sunt verba Augustini, at par- — (in Orat. Rustici) οὐ γὰρ στρατηγοῖς tim Hieronymi in Ezechiel. Cap. ix. μόνοις ἢ τοῖς ἄλλοις δυνατωτάτοις ὃ partim alterius ignoti. J. B.] Et c. τῆς εὐνοίας ἐθέλει σκοπὸς ἐμφύεσθαι, inter hoe 6. sequente, causa xxxiii. ^ xai προσιζάνειν, ἀλλὰ παντὶ τῷ βου- quzest. 2. λομένῳ βατὸν δήπου καὶ προσῆκον τῆς 4 Inreos majestatis et publicos hostes ἐν ἡ πέτακται πολιτείας ὑπεραλγεῖν, omnis homo miles est] Agathias Lib. 1v. καὶ τὸ κοινῇ συνοῖσον εἰς δύναμιν κατ-ο 2 But if the law look to future danger from the delay of punish- ment, it is to be conceived to give right and publie power to the private person, so that he is no longer a private man.
Of this kind is the law in the Codex under the rubrie, Wen 3t is lawful for any one without a, judge to do justice for himself or for the public service; [Cod. rrt. 27] where any one is allowed to suppress by force soldiers who plunder; where too the reason is added, putting such soldiers on the footing of robbers. And a similar law is given respecting deserters. As Tertullian says: Against traitors and public enemies every one is ὦ soldier.
3 There is a difference in the right of killing exiles, outlawed persons: namely, that there a special opinion has preceded, but in this case, a general edict, which is combined with the evidence of the fact, and has the force of a judicial sentence.
Car. XX.] DE PENIS. 281 XVIII. Nune illud videamus, sintne omnes actus vitiosi tales ut puniri ab hominibus possint. Pro certo habendum est, non omnes esse tales. Primum enim actus mere interni, etiamsi casu aliquo, puta per confessionem subsecutam, ad notitiam aliorum perveniant, puniri ab hominibus non pos- sunt, quia, ut alibi diximus, nature humans congruum non est ut ex actibus mere internis jus aut obligatio inter homines nascatur. Et hoc sensu accipiendum est quod dic- tant leges Romans: cogitationis penam neminem mereri. Id tamen non obstat quo minus actus interni, ^quatenus in externos influunt, in szstimationem veniant non sui proprie, sed actuum externorum, qui inde meriti sui accipiunt qua- litatem.
XIX. 1 Secundo, puniri ab hominibus nequeunt actus inevitabiles naturze humanz. Quanquam enim peccatum esse non potest nisi quod libere fit, ab omni tamen omnino peccato et semper abstinere supra humanam est conditionem, unde cognatum homini esse peccare inter philosophos Sopater, Hieορθοῦν" mon scolis ducibus aliisve poten- tibus innasci solet atque immorari bene agendi propositum, sed cuique volenti et licet et honestum est ejus in qua vivit rei- publice malis commoveri, et publicas ulilitates pro suis viribus promovere. (Cap.2.) Vide quz supra hoc capite, r Accedente facti evidentia] Quintil- ianus declamatione ccrx. quedam sunt reipublice lese, ad quorum pronuntia- tionem oculi sufficiunt.
5 Quatenus in externos influunt] Ita Sayrus Lib. 111. "Thesauri, cap. 6.
XVIII. Let us now consider whether all vicious acts are such that they may be punished by men. Τὺ is certain that they are not allsuch. For, in the first place, mere internal acts, even if they come to be known, for instance by confession, cannot be punished by men; because, as we have said, it is not congruous to human nature that mere internal acts should give rise to right or obligation. And so the Roman law. But that does not prevent that internal acts, so far as they influence external, may not be taken into account in estimating, not themselves properly, but the external acts which receive from them their character of desert.
XIX. 1 In the next place, acts unavoidable to human nature cannot be punished by man. For though nothing is sin which is not done freely, yet to abstain from all sin and always, is above the con- dition of humanity; and hence sin is said to be natural to man by some of the philosophers, and by many of the Christians. See Seneca, Sopater, Philo, Thucydides, Diodorus.
In Aur. Car.
T I. Controv.
Lib. iii. 45.
De Ira, ii.31.
Apud Stob. Serm. 40.
Lib. xiii. 21.
Lib. xvii. 38.
282 DE P(ENIS. [Lis. II.
rocles, *Seneca, "inter Judzos Philo, inter historicos Thucy- dides, inter Christianos plurimi prodiderunt. δὲ puniendus est, inquit Seneca, cuzeumque pravum maleficumque ingenium est, poma neminem eocipiet. Sopater vero: ἕως ἄν τις ὡς ἀναμαρτήτους κολάζη, τὸ μέτρον ὑπερβαίνει τῆς κατὰ φύ- σιν ἐπανορθώσεως" Si quis homines puniat tanquam qui ab omni peccato vacare possint, mensuram eccedit ejus qua se- cundum naturam est. correctionis. Quod *Diodorus Siculus vocat συναδικεῖν τὴν κοινὴν ἀνθρώπων ἀσθένειαν, injurium esse adversus communem hominum imbecillitatem: alibi, τῆς ἀνθρωπίνης καὶ κοινῆς ἀσθενείας ἐπιλανθάνεσθαι, oblivisci infirmitatis ejus que communis est humano generi. Is quem dixi Sopater dissimulanda ait τὰ μικρὰ καὶ συνήθη τῶν ἁμαρ- τημάτων, culpas minores et quasi quotidianas.
2 Imo dubitari potest an hzc recte et proprie?peccata dicantur, eum libertatem quem in specie habere videntur, in sua generalitate considerata, non habeant. Plutarchus Solone: δεῖ δὲ πρὸς TO δυνατὸν γράφεσθαι τὸν νόμον, εἰ βούλεται χρησίμως ὀλίγους, ἀλλὰ μὴ πολλοὺς ἀχρήστως κολάζειν" oportet legem. seribi secundum 4d quod obtineri potest, si t Seneca] Ejusdem est eodem (Lib. 1.) de Ira, c. 14. Nemo invenitur qui se possit absolvere. | Capite 9. dixerat, [immo Lib. rr.] Znter cetera mortalitatis incommoda, et hec est caligo mentium, nec tantum necessitas errandi, sed erro- rum amor. Postea cap. 27. quis iste est qui se profitetur omnibus legibus inno- centem? et libro 11r. 6. 26. omnes mali sumus. JDe Clementia x. 6..Peccavi- mus omnes: ali gravia, alii leviora, alii ex destinato, alii forte impulsi, aut aliena nequitia ablati: alii in bonis con- siliis parum fortiter stetimus, et innocen- tiam inviti ac renitentes perdidimus. Non delinquimus tantum, sed usque ad extre- mum cvi delinquemus. Etiam si quis tam bene purgavit animum, ut nihil ob- turbare eum amplius possit ac fallere, ad innocentiam tamen peccando pervenit. Procopius Gotthicorum 111. (cap. xi.) in oratione Belisarii: τὸ μὲν οὖν μηδ᾽ ὅπωσ- οῦν ἁμαρτάνειν οὔτε ἀνθρώπινον καὶ τῆς τῶν πραγμάτων φύσεως ἔξω" nihil 2 It may even be doubted whether those acts can properly be called sin, which, though they have an appearance of liberty, are not free, when considered in their generality. So Plutarch in Solon. Then again there are other acts which are inevitable, not to human nature properly, but to this partieular person at this moment, on ac- count of the constitution of the body affecting the mind, or inveterate habit; which is commonly punished, not in itself, but on aecount of precedent fault; because either the remedies were neglected, or the diseased thoughts willingly admitted into the mind.
XX. 1 Thirdly; those offenses are not to be punished, which neither directly nor indirectly regard human society or any other Car. XX.] DE PENIS. 283 quis velit paucos utiliter, non multos inutiliter punire. Sunt et quzedam non humans simplieiter nature, sed huie et nune inevitabilia, Yob corporis coneretionem in animum transeun- tem, aut adultam consuetudinem, qux tamen puniri solet non tam in sese, quam ^ob culpam praecedentem, quia aut neglecta sunt remedia, aut ultro attracti in animum morbi.
XX. 1 Tertio, punienda non sunt peccata, quz» nec di- recte nec indirecte spectant ad societatem humanam, aut ad hominem alterum. Ratio est, quia nulla est causa cur non talia peccata relinquantur Deo punienda, qui et ad ea noscenda est sapientissimus, et ad expendenda sequissimus, et ad vindi- canda potentissimus. Quare ab hominibus punitio talis insti- tueretur plane sine utilitate, ac proinde mendose. Excipiendze hine sunt pcenze emendatorie, qu:& causam habent ut qui pec- cavit melior fiat, etiamsi forte id aliorum non intersit. Puni- endi quoque non sunt actus oppositi virtutibus quarum natura eoactionem omnem repudiat, in quo genere sunt misericordia, liberalitas, grati relatio.
2 'Tractat hane qusstionem Seneca, an ingrati vitium impunitum esse debeat; et cur non debeat, adfert multa, sed plane delinquere neque hominis est, neque id rerum fert natura. Adde Basilium Imperatorem cap. 50. (Parznetic. ad rENDORFIUS, De Jure Nat. et Gent. Lib.r. cap. v. S8, J. B. Y Ob corporis concretionem in amni- Leonem Filium.)
υ Inter Judeos Philo] De Mose libro r1. p. 675. c. addi potest Abenesdras ad Jobum v. 7. et Rabbinus Israel c. 8.
* Diodorus Siculus] Idem in frag- mentis: μι) συκοφαντεῖν ἀνθρωπίνης φύσεως τὴν ἀσθένειαν" non oportet per calumniam traducere infirmitatem hu- mane nature. (E.Lib.xxvr. Eclog. 1.)
9? Merito hoc rejicit et confutat Pvmum transeuntem] Seneca de fra libro II. cap. 18. morum. varietates mictura elementorum facit, et proinde in aliquos magis incumbunt ingenia, prout alicujus elementi major vis abundavit. Alibi haec ea vocat, quz attribuit conditio nas- cendi et corporis temperatura. stola xr.
2 Ob culpam precedentem] Vide c. inebriaverunt. 9. causa xv. quest. 1, Epiman.
The reason is, that there is no cause why such sins should not be left to God to punish, who ean both know them best, and judge them most justly, and punish them most effectually.
Wherefore if such a punishment were instituted, it would be useless, and there- fore blameable. From this remark are to be excepted punishments for amendment, which have for their object to make the man better, though the interest of others 15 not concerned. Also punishments are not to be inflieted on acts opposed to those virtues of which the nature rejects all compulsion, as mercy, liberality, gratitude.
2 Seneca treats this question, Whether ingratitude ought to meet Lib. iii. de Ben. c. 6.
Idem, eod. Lib. c. 7.
Sen. de Clem. ΠῚ: hoc pricipuum, quod et ad alia similia extendi potest: cum res honestissima sit referre gratiam: desinit honesta, esse si necessaria est, id est, honestatis gradum excellentem amittit, quod sequentia indicant: non enim magis laudabit quisquam gratum hominem, quam eum qui depositum reddidit, aut quod. debebat citra judicium solvit. Mox: non est gloriosa res gratum esse, "nisi tutum est ingratum fuisse. Aptari ad hujus generis vitia potest illud Senecz patris in controversiis: Pego reum non laudari desidero, sed, absolvi.
XXL Sequitur illud traetemus, an ignoscere aut veniam dare liceat interdum. *Negant enim Stoici, ut videre est in fragmento apud Stobzum, titulo de magistratu, in oratione Tullii pro Murena, et in fine librorum Senees de Clementia, sed levi argumento. Venia, aiunt, debite pomc remissio est: sapiens autem quod facere debet facit. Hie fraus latet in illa voce debite. | Nam si intelligas eum qui peccavit ponam debere, id est sine injuria puniri posse, jam non a Nisi tutum est ingratum fuisse] Idem Seneca de Beneficiis τ. c.i. Jta demum turpe est non reddere (beneficia nempe) si et licet. Pater Seneca con- troversiarum v. 94. Dicis mihi, hoc fa- cere non oportet; huic rei estimatio im- mensa est, itaque nulla vindicta est. Au- gustinus Lib. 1r. c. 83. contra Petili- anum: sic igitur quod adversus vos leges constituta sunt, non eis bene füucere co- [S184. Edit. Benedictin. ubilegitur: δὲ quce igitur adversus &c. Sed et locus non videtur recte huc aptari. J. B.]
b Ego reum mon laudari desidero, sed absolvi] Est hoc v. contr. 33. simile libro 1v. controversia 25. Non spera- mus, ut probet [Flamininum J udex], sed ut dimittat. Et in Excerptis vr. 8. Multum interest objurges, an punmias. Sunt enim quzdam ut Cimone ait Plugimini, sed male facere prohibemini. ^ tarchus: ἐλλείμματα μᾶλλον ἀρετῆς with impunity; and gives many reasons why it ought not [to be punished]; but this as the principal one, which may be extended to other like cases: JSnce gratitude is a most graceful thing, if it be necessary it ceases to be graceful: that is, it loses its degree of grace- fulness, as appears by what follows: We praise a grateful man only as one who returns a, deposit or. pays ὦ debt without being forced: and again, Zt could not be a glorious thing to be grateful except it were safe to be ungrateful. As Seneca the father says, 7 do mot want to have [such] « person praised who is accused, but to have him acquitted.
XXI We must now discuss whether it is ever lawful to excuse or pardon: The Stoics denied it, but with a poor argument: Pardon is the. remission of a due penalty, but the wise man does what is due. Here the fallacy is in the word due. For if you understand that he who has transgressed owes the penalty, that is, may be punished with- out wrong, it will not follow that he who does not punish him, does Car. XX.] DE PENIS. 285 sequetur si quis non puniat, facere quod facere non debet. Si vero iía accipias debitam esse poenam ἃ sapiente, id est, omnino oportuisse exigi, dicemus id non semper accidere, ac propterea hoe sensu pcenam posse esse non debitam, sed lici- tam tantum. Atque id verum esse potest tum ante legem penalem, tum post eam positam.
XXII. 1 Ante legem pcenalem constitutam dubium ta- men non est quin pons locus esse possit, quia naturaliter qui deliquit in eo statu est, ut puniri licite possit: sed *non ideo sequitur debere eam exigi: quia hoe pendet ex con- nexione finium, ob quos pena instituta est, cum ipsa pcena. Quare si fines illi per se morali zstimatione necessarii non sint, aut alii fines ex opposito occurrant non minus utiles aut necessarii, aut fines peenz propositi alia via obtineri possint, jam apparet nihil esse quod ad ponam exigendam przcise oblget. Sit primi exemplum in peccato paucissimis cognito, eujus proinde publica traductio non necessaria sit, aut damτινος, ἢ κακίας πονηρεύματα" deliquia magis virtutis alicujus quam ez vitio crimina, (pag. 480 A.)
€ Negant enim Stoici] Contra eos bene Diodorus Siculus in fragmentis, ( E. Lib. xx1. Eclog. 8) συγγνώμη τιμωρίας αἱρετωτέρα" venia melior pane ezacti- one. Pro Christianis sententiam dicet Cyprianus epistola rir. a/za est philoso- Christianos autem et Philosophos plu- rimum distat. (Ep. nv. pag. 107..Edit. Fell. Bremens.)
4 Non ideo sequitur debere eam ex- igi| Julianus de Eusebia: οὐδὲ yap ci σφόδρα ἐπιτήδειοί τινές εἰσι πάσχειν κακῶς καὶ κολάζεσθαι, τούτους ἐκ παν- τὸς ἀπολέσθαι χρεών" non enim, siqui sunt meriti male tractari punirique, hos phorum et Stoicorum ratio, qui dicunt omnia peccata paria esse, et virum gra- vem non facile flecti oportere. Inter perire utique necesse est. (Orat. ττι. p.115 B. Ed, Spanhem.)
not do what he ought. But if you say that the punishment is due on the part of the wise man, that is, that he ought by all means to require it, we deny that that is always the case, and therefore say that the punishment in that sense is not due, but only lawful. And that may be true both before and after the penal law.
XXIL 1 Before the penal law is instituted, it is not doubtful that punishment may have place; because by Natural Law he who has transgressed is in that state in which he may be lawfully punished; but it does not follow that punishment ought to be exacted: because this depends upon the connexion of the ends for which punishment is instituted with punishment itself. Wherefore if those ends are in moral estimation not necessary, or if these are opposed to those other ends not less useful or necessary, or if the necessary ends of punishment can be obtained in another way, it follows that there is nothing which precisely obliges to exaet punishment, "We may 986 DE P(ENIS. [Lis. II.
419./r. E» posa etiam: quo illud pertinet Ciceronis de Zeuxi quodam: Adductum in. judicium fortasse dimitti non oportuerit: conquiri vero ad. judicium necesse non fuit. Secundi in eo qui bene merita aut sua aut parentum repensari digna culpze Dc Bow. vi. opponit: nam, ut alt Seneca, lbeneficium superveniens injuriam apparere non patitur. "Tertii in eo qui verbis emen- datus est, aut laeso verbis satisfecit, ut ad eos fines poena jam opus non sit.
2 Et hse pars una est clementize à poena liberans: quam Sap.xi.19. respiciens Hebrzus sapiens dixit: δεῖ TOv δίκαιον εἶναι φι- λάνθρωπον" justum decet clementia. Nam quia poena omnis, precipue gravior, aliquid habet quod per se spectatum non quidem justitize, sed caritati repugnet, facile patitur ratio ea abstineri, nisi major ac justior caritas quasi irrefragabiliter Apud Stob. obstet. Appositus est ad hanc rem Sopatri locus, cum ait: TO περὶ τὰ συναλλάγματα τῆς δίκης ἐπανορθωτικὸν ἐκφεύγει παντελῶς τὸ τῶν χαρίτων γένος. τὸ δ᾽ ἐπὶ τοῖς ἐγκλήμασι. κείμενον οὐκ ἀναίνεται τὸ πρᾷον καὶ φιλάν- θρωπον τῶν χαρίτων πρόσωπον. justitie pars illa quce contractus ad cqualitaten. reducit, omnino respuit omne gratie genus: at ea, pars que circa delicta occupatur, non recusat suavem et blandam gratiarum faciem. Cujus sensus Sed in MSS.et optimis Editionibus — sam verba ad rem facerent. J. B.
ita locus sese habet: Sie beneficium su- e Ut in pessimi exempli sceleribus] perveniens INJURIA adparere non pati- ^ Josephus: πατροκτονία κοινὸν ἀδίκημα tur. Quod plane alium sensum exhibet: καὶ τῆς φύσεως καὶ τοῦ βίου, kat ὃ μὴ et ne quidem secundum lectionem vitio- κολάζων ἀδικεῖ τὴν φύσιν" parricidium take an example of the first case in a sin known to few, and of which the publie notice is not necessary, or is even hurtful. As Cicero says of a certain Zeuxis, Being brought to trial perhaps he owght mot to be dismissed, but it was mot mecessary to bring him to trial. An example of the second case is one who puts forward his own merits or those of his parents, as a set-off against his fault; so Seneca: an example of the third case, we have in him who is reformed by remon- strance, or who has satisfied the injured person by a verbal acknow- ledgment, so that punishment is not necessary for those ends.
2 And this is one part of the clemency which liberates the offender from punishment, of which the Hebrew wise man says, Clemeney becomes the just man. For since all punishment has in it something opposed not to justice, but to charity, reason easily permits us to abstain from it, except some greater and juster charity Car. XX.] DE PENIS. 287 partem priorem sic expressit Cicero: Vía juris ejusmodi est Ad Q. fr. 1,2. quibusdam in rebus, ut nihil sit loci gratie: posteriorem " sie Dion Prussensis oratione ad Alexandrinos: χρηστοῦ rag. 806 c. ἡγεμόνος, συγγνώμη" boni presidis est, ignoscere. Favo- rino: ἡ καλουμένη χάρις παρὰ τοῖς ἀνθρώποις, τοῦτο ἔσ- Zpu τιν ἄφεσις ἀκριβείας ἐν δέοντι" ea que. dicitur elementia | apud. homines, est tempestiva relavatio de summo jure. XXIII. Possunt autem tria hsc occurrere, aut αὖ poena omnino sit exigenda, *ut in pessimi exempli sceleribus, aut ut omnino non exigenda, ut si bonum publieum omitü eam exigat, aut ut liceat utrumvis: quo perünet quod ait Seneca, clementiam liberum habere arbitrium. — Parcit tunc, inquiunt Stoici, sapiens, non ignoscit. Quasi vero nobis non liceat cum vulgo loquendi domino ignoscere vocare, quod parcere illi vocant. Nimirum et hie et alibi, αὖ Cicero, Galenus atque alii notarunt, magna pars Stoiearum disputationum feirea voces consumitur, quod philosopho apprime cavendum est. Nam ut verissime dixit scriptor ad Herennium: veitzosum est Lio. ii. 98. controversiam intendere propter mominum mutationem: quod Aristoteles dixerat, εὐλαβητέον τὸ πρὸς τὸ ὄνομα Topic. i, 14. διαλέγεσθαι. n XXIV.
De Clem. 3i. 7.
l Major esse difücultas videtur post legem poet naturam et vitam humanam violat, ita usum, ut ait Scholiastes Horatii, Auut qui id non puniat et ipse in naturam peccet, (Antiq. Jud. xvix. $ ὅ. Ed. -Huds.)