in the judicial power against their adversaries; Tis shews, he says, that their way is mot pious; referring, I think, to Gal. iv. 29: As then, he that was born after the flesh persecuted him that was born after the spirit, even so it is now. In Gaul, the bishops were condemned who used the sword against the Priscillianists; and in the east, the Synod which agreed to the burning of Bagomilus. (Plato says wisely, that the proper punishment of him who is wrong*, is to be taught right).
LI. 1 Those may be more justly punished who are irreverent and irreligious towards those whom they believe to be gods. This cause among others was adduced for the Peloponnesian war between the * Plato says, of ignorance. J.B.
purxx] DE PENIS. 397 inter ceteras allata belli Peloponnesiaci inter Athenienses ct Thuc. i, 196, Lacedzmonios, et a Philippo Macedone in Phocenses: de Diod. xvi. 60, quorum sacrilegio sic Justinus: quod Orbis viribus evpiari Lib. vi debuit. Hieronymus ad Danielis v. | Quamdiu vasa 71ι6- v. 59 5. runt in idolio Babylonis, non est iratus Dominus (videbantur enim rem Dei secundum pravam quidem opinionem, tamen divino cultui consecrasse) postquam autem humanis usibus divina contaminant, statim poma sequitur post sacrilegium. — Nimirum et Augustinus existimat *auctum a Deo imperium Romanorum, quod cordi illis fuisset * Dicit Philosophus, ignorantis; ig- norantia autem cum errore magnam tes odisse: alioquin ipse sibi odio erit. M. Antoninus libro 1x. (S 11. Zdit.
Gatah.) ei μὲν δύνασαι, μεταδίδασκε. εἰ δὲ μὴ, μέμνησο, ὅτι πρὸς τοῦτο 1j εὐμένειώ σοι δέδοται" καὶ οἱ θεοὶ δὲ εὐ- μενεῖς τοῖς τοιούτοις εἰσίν. si potes, meliora doce: si non potes, memento in hoc tibi lenitatem datam. | Ipsi Dii lenes sunt talibus. Chrysostomus Eph. iv. 17 (Tom. vr. pag. 828): τὸν γὰρ ἀγ- νοοῦντα, οὐ κακῶς πάσχειν οὐδὲ ἐγκα- λεῖσθαι, ἀλλὰ μανθάνειν δίκαιόν ἐστιν ὅπερ ἀγνοεῖ" eum qui ignorat meque malo affici neque accusari oportet, sed equum est ut discat que ignorat. Va- lentinianus, laudante Ammiano Mar- cellino libro Xxx. nec quemquam inqui- etavit, neque ut hoc coleretur imperavit, habet adfinitatem, et hic ab illa szpe oritur: ἸΤροσήκει δέ που [πάσχειν τῷ μὴ εἰδότι] μαθεῖν παρὰ τοῦ εἰδότος. De Hep. Lib. τ. pag. 337 p. Tom. rr. Ed. H. Steph. J. B.
s Justius illi punientur qui in eos, quos Deos putant, irreverentes atque irreligiosi sunt] Vide de hac re egregia apud Cyrillum libro contra Julianum v. et vr, Solone auctore Amphictyones bello persecuti sunt Cirrhzsos, quod ii templo Delphico vim intulissent. Plu- tarchus Solone, (p. 83 E.) Sic et qui falso sibi vatum nomen induunt recte puniuntur: consule Agathiam lib. v.
5 Nescio ubinam id dixerit Augus- tinus. Certe sie non satis sibi constat, quum ipse Lib. v.cap. xii. De Civit. Dei fuse satis ostendat, Romanorum aut illud; nec interdictis minacibus sub - Jectorem cervicem ad id quod ipse coluit inclinabat, sed intemeratas reliquit has partes ut reperit. (Cap. 9.)
Athenians and Lacedaemonians, and by Philip of Macedon against the Phocians: of whose sacrilege Justin says, that it required to be evpi- ated by the arms of the whole world. Jerome says, on Daniel v. “448 long as the sacred vessels [of the Hebrews] were in the idol-temple at Babylon, God was not angry, ( for they still seemed to be devoted to divine worship, though accompanied with perverted opinions;) but after that they were polluted by hwman uses, the punishment. straightway follows the sacrilege.
Augustine thinks that the Roman Empire was favoured by God, because, though their religion was false, they were in earnest about it*; and as Lactantius says, they held to the main duty of man, * Augustine says that the Roman Empire was favoured by divine Providence on account of their civil virtues, De Civit. Dei, Lib, v. c. 12, J. B. 22 [cnoT. π.} vii. de Ben. p.
De Benef. Vi, 6.
De Leg. lib. x. p. 907. et seqq.
338 DE PGENIS. [Lar. II.
quamvis falsa religio: et, ut Lactantius loquitur, summum hominis officium, etsi non reipsa 8tamen proposito tenerent.
2 Et supra diximus qualiacunque qu: putantur numina pejerata a vero numine vindicari: Punitur, quia tanquam Deo fecit, ait Seneca: opinio illum sua obligat ρώπω. Sie accipio et illud Senecz: Violatarum religionum aliubi atque aliubi diversa pama, est: sed ubique aliqua; et quod Plato capitis damnat religionis temeratores.
Imperium auctum Providentia divina, ^ cap. 3. num. 14. Zd. Cellar. ubi Lacnon quod illis cordi fuisset, quamvis ^ tantius loquitur de Idololatris in uvifalsa Religio, sed ob eorum virtutes — versum. Neque locus Senecz», qui mox Civiles. J. B. sequitur, satis recte heicaptatur. J. B. 5 Locus est Znstit. Divin. Lib. 11.
though not in truth, yet in purpose*.
2 We have already said that even imaginary deities when appealed to by perjured persons, have their cause taken up by the true God. He is punished, says Seneca, because he did it, as to God;. his own opinion binds him to punishment. And so I take that other passage of Seneca: The punishment of violating religion is different in different places, but some punishment there everywhere is. So Plato condemns those who do not believe in the existence of the gods, to imprisonment or death (Laws, b. x. end).
* Lactantius is speaking of idolatry in general: Znstit. Div. Lib. 11. c. 3. (The passage from Seneca is not appropriate. J.B.
CAPUT XXI. DE POENARUM. COMMUNICATIONE.
I. Poena quomodo transeat ad X. Distinctio ejus quod. directo eos qui delicti sunt parti- infertur et in consequentiam cipes. venit.
IL. Communitas aut rectores te- XL Distinctio ejus quod fit occa- nentur ec subditi delicto, si sione peccati et quod. ex cau- adsit scientia, et mon prohi- sa, peccati. bitio cum, prohibere possint — XII. Proprie loquendo neminem et debeant: juste punire ob delictum alie- IIL Jtem er receptu eorum. qui mum, et cur? alibi deliquerunt. XIIT. Jon filios ob parentum. de- IV. Nisi aut puniant aut de- licta: dant: quod exemplis illus- — XIV. (tespondetur ad. Dei facta tratur. [vel potius, ad objectionem V. Jura supplicum ad infortu- petitam, ex Dei factis] circa matos, non ad nocentes per- filios nocentum.) tinere: cum evceptionibus. XV. Multo minus cognatos alios.
VI. JDefenditamen supplices dum. XVI. Posse tamen. liberis et cog- de causa, cognoscatur: et ea natis nocentum. aliquid me- quo jure facienda, cognitio. gari, quod alioqui habere VII. Quomodo delicti rectorum poterant: cum exemplis. participes sint subditi, aut — XVII. Nec. subditos proprie pu- communitatis hi qui ejus niri posse, ob regis delictum: membra, sunt: et quomodo | XVIII. Nec singulos qui mom con- differant poena communitatis senserunt, ob delictum wni- et poena, singulorum. versitatis.
VIII Pone jus in universitatem — XIX. Heredes ad ponam, qua quamdiu duret. pana, est, non teneri: et cur?
IX. An sine delicti communica- XX. Teneri tamen si pona in tione poma, transeat, aliud debiti genus transierit.
Lh ol UOTIES de poena commünicanda quzritur!, aut de iis queritur *qui delicti sunt participes, aut de aliis. Οἱ delieti participes, non tam ex alieno quam ex suo Confer heic PurENponRrFIUM, Ze Jure Nat. et Gent. Lib. vir. c. iii. $ 28.
et seqq.
à Qui delicti sunt participes] 'Ter- T.
tullianus de Resurrectione Carnis: dicent enim ministros et socios habere arbitrium ministrandi atque sociandi, et potesta- tem suc voluntatis in utrumque, homines CnaAPTER XXI.
Of the Punishment of Accessaries.
1 When we speak of the extension of punishment from one person to others, we speak either of those who are partakers in the 840 DE P(ENARUM COMMUNICATIONE. [ΠΡ II.
delicto puniuntur. Hi qui sint ex his quz; supra de damno injuria dato dicta sunt intelligi potest. Ferme enim iisdem modis in delicti partem quis venit quo in damni dati: non tamen semper, ubi damni obligatio est, etiam delictum est, sed tum demum si qua malitia notabilior accesserit, cum ad damni dati obligationem szepe qualiseumque culpa sufficiat.
2 Ergo "qui factum vitiosum jubent, qui consensum re- quisitum adhibent, *qui adjuvant, "qui receptum przestant, aliove modo in ipso crimine participant: *qui consilium dant, faudant, assentantur: qui cum ex jure proprie dicto tenean- tur vetare *non vetant, aut cum teneantur ex simili jure opem ferre injuriam patienti non ferunt: qui non dissuadent scilicet et ipsos; Idcirco cum auctori- bus merita communicare, quibus operam sponte accommodant. | (Cap. 16.)
b Qui factum vitiosum jubent, qui consensum requisitum adhibent| Saulus manibus omnium lapidabat. Augusti- nus sermone v. de Sanctis, cap. 4. si- milia sermone ejusdem argumenti pri- mo, c. 3, et sermone xiv. [Qui omnes Sermones falso adscripti sunt Augus- tino.]
c Qui adjuvant] Ope. JInstitutioni- bus de furtis, [immo.De Obligat. ex de- lict.] S interdum, ir. Edicto T'heude- 4 Qui receptum pr«stant] Hierony- mus [aut quisquis alius scripsit opus ilud, p. 53 n. Tom. vir..Ed. Bas. in cap. 29] super parabolas: mon.fur so- lum, sed ille reus tenetur qui furti con- scius quarenie possessore mon indicat.
Chrysostomus de Statuis X1v. οὐ γὰρ οἱ ἐπιορκοῦντες μόνον, aXXa kal οἱ συνει- δότες μὲν, περιστέλλοντες δὲ, κοι- νωνοῦσι τῶν ἐγκλημάτων" mon enim perjuri soli, sed et qui, conscii cum sint, celant perjuria, criminis tenentur. ((Tom. vi. pag.555, 5506..Edit. Savil.)
€ Qui consilium dant] Vide ZInstitu- Liones et Edictum Theuderici dictis locis. Andocides ex lege Attica, τὸν βουλεύ- σαντα ἐν τῷ αὐτῷ ἐνέχεσθαι kal τὸν τῇ χειρὶ ἐργασάμενον" qui consilium dedit eum non minus pama teneri quam qui mamu rem effecerit: (Orat. τ. De -Mysteriis, pag. 219..Ed. Wech.] οὐ ydp ἣν πραχθῆναι μὴ βουλευσαμένου" neque enim sine consilio res facta fuisset, ait Aristoteles de Poetica cap. 17. [Im- mo de Rhet. τ. 7.]
f Laudant, assentantur] Chrysosto- mus I. ad Romanos circa finem: καὶ γὰρ deliet, or of others. "Those who are partakers in the delict are not punished so much for another's delict as for their own. Who these are, may be understood from what has been said above concerning damage wrongfully inflicted. For generally, a person comes to be a sharer in the delict, in the same way in which he comes to be a sharer in the damage done; yet it is not always true that when a person is bound for the damage, he is also liable to punishment; but only when there has been, besides, some notable malice; whereas to make à person bound for the damage, any fault whatever often suflices.
2 "Therefore they who command a vicious act, they who give the consent which is requsite, they who assist, who rcceive the things, or in any other way participate in the crime itself; they who give their coun- sel towards it, who praise it, who assent to it; those who being bound Car. XXL] DE POGENARUM COMMUNICATIONE. 911 cum dissuadere debeant: qui faetum retieent quod notum facere ex jure aliquo tenebantur; hi omnes puniri possunt, si in ipsis talis sit malitia quz» ad meritum pcn:e sufficiat, secun- dum ea quz» proxime tractata sunt.
IL 1 Exempli res fiet illustrior. Communitas ut alia ita et civilis non tenetur ex facto singulorum, sine facto suo, aut omissione: bene enim Augustinus; a/iud est quod 4n m Levit. populo quisque habet peccatum proprium, aliud quod com- uuu mune, quod uno animo fit, et una voluntate ad aliquid multitudine comparata, committitur. Hine in formula fedc- rum est: ἢ δὲ defexit publico consilio. Locri apud Livium Liv. xxix. i7. ostendunt senatui Romano culpam defectionis procul a consilio TOU πλημμελοῦντος ὁ τὴν ἁμαρτίαν ἐπαινῶν χαλεπώτερος" pejor peccante qui peccatum laudat. ('Tom. 1m. pag. 28.) Qui facinorosum adstans hortatur, pro faciente habetur lege Langobardica, Lib. 1. 6t. ix. $ 25. Vide qu: ex Phi- lone et Josepho mox proferemus ad 5 Non vetant] Chrysostomus r. ad- versus Jud«os: ('Tom. vr. pag. 319.) ὥσπερ οὖν οὐχ oi κλέπτοντες μόνον, ἐλλὰ καὶ οἱ κύριοι μὲν ὄντες κωλῦσαι, μὴ κωλύοντες δὲ τὶν αὐτὴν ἐκείνοις διδόασι δίκην" sic non ii modo qui fur- tum fecere, sed et qui prohibere cum pos- sent non prohibuere, puniuntur, et quidem pari uterque pana. | Sic eum qui sanari zgrotum prohibet, teneri quasi vulne- rasset, ait idem Chrysostomus ΕἸ. ad Cor, h Si defexit publico consilio] Chry- sostomus de Síatuis rit. ὅτι ob κοινὸν τῆς πόλεως τὸ ὡμάρτημα γέγονεν, ἀλ- Ad ἀνθρώπων τινῶν ξένων καὶ ἐπηλύ- δων, οὐδὲν λογισμῷ ποιούντων, ἢ τόλ- ^3 καὶ παρανομία πάσῃ. καὶ οὐκ ἂν εἴη δίκαιον ὑπὲρ τῆς ὀλίγων ἀπαιδευ- σίας πόλιν τοσαύτην ἀναρπάζεσθαι. καὶ τοὺς οὐδὲν ἠδικηκότας διδόναι δίκην. Non commune fuisse delictum civitatis, sed extraneorum et advenarum, qui cunc- ta temeritate ac legum ignorantia potius quam ratione facerent: neque vero equum, ut ob paucorum imperitiam tanta urbs everteretur et ponam ferrent culpe ez- sortes. (Tom. vr. pag. 473.) Ammia- nus libro xxx. de Quadis: nihil ex communi mente procerum gentis delictum asseverantes in nostros. (Cap. 6.)
by their special rights to forbid it, do not forbid it; or being bound by similar rights to give aid to the person who suffers wrong, do not do so; those who do not dissuade when they ought to dissuade; who keep silence with regard to a faet which they were bound by some right to make known; all these may be punished, if there be in them such malice as suffices for penal desert, according to what has already been said.
II. 1 The thing will be made clearer by example. A Civil Com- munity, like any other Community, is not bound by the act of an individual member thereof, without some act of its own, or some omis- sion, Augustine says well, Z/ere is α difference between the fault that, in a people, each. person has of his own; and a fault common to all, which is committed with one mind. and one will. Aud accordingly, in Lib. xxxv. 31.
Apud eumd.
Cap. 5.
Epist. 55. ad Brut.
Parcnet. c.
Adv.Gent. iv.
De Gubern. Dei, vii, 19. in fin.
312 DE POENARUM COMMUNICATIONE. [118. II.
publico abfuisse. ^ Narrante eodem, Zeno pro Magnetibus de- precator apud T. Quintium et legatos qui ei aderant flens petebat, ait Livius, ne unius amentiam, civitati assignarent; suo quemque periculo furere. Et Rhodii apud senatum pub- licam causam a privatorum causa segregant, dicentes, nullam esse civitatem qwe non improbos cives aliquando, et àmperi- tam multitudinem semper habeat. Sic nec pater ex delicto liberorum tenetur, nec dominus ex servi, nec alii qui preesunt, nisi aliquid in ipsis vitiosum hzereat.
2 Ex his autem modis quibus rectores aliorum in crimen veniunt, duo sunt qui maximum usum habent, et diligenti consideratione indigent: patientia et receptus. De patientia ità habendum est, qui scit delinqui, qui prohibere potest et tenetur, nec prohibet, eum ipsum delinquere. Cicero Zn Pisonem: neque vero multum interest, presertim 4n Consule, utrum 4pse perniciosis legibus, improbis concionibus rem- publicam vevet, an. alios vexare patiatur. | Brutus ad Cice- ronem: «lene igitur, inquies, culpe me rewm facies? prorsus aliene, si provideri potuit ne e«isteret. ἴσον τῷ πλημμελεῖν TO μὴ κωλύειν τοὺς πλημμελοῦντας, ait Agape- tus ad Justinianum; par est delinquere et delinquentes non prohibere. | Quisquis patitur peccare peccantem, ds vires subministrat audacie, ait Arnobius. n cujus mamu est ut prohibeat, jubet agi si non prohibet admitti, ait, Salvianus. Augustinus vere: qui desinit obviare cum potest, consentit.
Treaties the formula is, [Liv. 1. 24,] Jf he violate this by public act. 'The Locrians in Livy plead to the Roman Senate that their de- fection was by no means a public act. So again Zeno, pleading for the Magnesians, begged with tears thet they would mot ascribe to the whole city the insanity of one man: that each ones madness must be at his own risk. And the Rhodians, before the Senate, separate the publie cause from that of private persons, saying that there is no city which has not often wicked citizens, and always a senseless mob. So the father is not bound by the delict of the son, nor the master by that of the servant, except there be some cause of blame in themselves.
2 But of the ways in which rulers come to share in the crime of others, there are two which are most common, and require diligent consideration: their allowing and their receiving.
With regard to allowing, it is to be held that he who knows of. the commission of the offense, who can, and is bound to prevent it, and who does not, does himself offend. So Cicero against Piso; Brutus, in a letter to Cicero; Agapetus to Justinian; Arnobius; Sal- C4Ar. XXL] DE POENARUM COMMUNICATIONE. 3413 3 Sie qui mancipium cum possit eximere prostitutum esse patitur, pro prostituente habetur Romanis legibus. 5i L.7. D. qui servus sclente domino occidit, in solidum dimiugth obligat: L. 3. dc nox...act. princ. ipse enim videtur dominus occidisse. Et lege Fabia in domi- num animadvertitur: si servus domino sciente alienum servum Paul. Lib. v. subduxerit. $2 4 Sed, ut diximus, preter scientiam requiritur facultas prohibendi. Εὖ hoc est quod aiunt leges 'scientiam, eum pu- I 45 adi niri jubetur, accipi pro patientia, ut qui prohibere potuit teneatur si non fecerit; et scientiam hic spectari quze habeat 71. $1.5 et voluntatem: scientiam accipi cum consilio: ideoque non εἰ P nox. teneri dominum si servus in libertatem proclamaverit, si do- minum contemserit: quia scilicet, culpa vacat qui scit quidem, z Vaud sed prohibere non potest. Sic parentes tenentur ex delictis Ὥ filiorum, sed eorum demum quos habent in potestate. —Vicis- 1.1. ὶ qvi eam. in fine sim, etiamsi in potestate habeant et alioqui prohibere potue- 15 $17 rint, non tenebuntur nisi et sciverint. Pariter enim concur- 5/57" ον rere hse debent, scientia et non prohibitio, ut quis ex facto 275 "^ alieno teneatur: quiz omnia ad subditos pari ratione sunt referenda: veniunt enim ex naturali xquitate.
5 Egregie Proclus ad illud Hesiodi (Oper. et Dier. p.c.
Scientiam, cum puniri jubetur, ac- — libro vir. tit. iv. cap. 11. cap. 26. et cipi pro patientia] Lege Wisigotthorum alibi. libro 1x. tit. 1. c. 1.
vian; Augustine.
3 So he who allows his slave to be prostituted when he could pre- vent her, is held by the Roman Law to have prostituted her. Ifa slave commit homicide with the knowledge of his master, the master is equally liable, for he is considered as guilty of the homicide. And by the Fabian law, the master is punished if his servant, with his knowledge, has drawn away and secreted another servant.
4 But as we have said, there is required, to produce this liability, not only knowledge, but the power of prevention. And this is what the Laws say; that knowing, when it is directed to be punished, is taken for allowing; so that he who could have prevented, is held bound if he did not do so; and that the knowing here spoken of is considered as combined with willing; and that knowledge is taken along with purpose; and therefore, that the master is not bound if the slave has asserted and appealed to the laws for his liberty; or, if he have disregarded his master; for he is blameless who knows, but cannot prevent.
5 When Hesiod says, 5 When Hesiod says, Often the whole of the city is punished for one man's injustice, Horat. Lib. i. Epist. ii. 14, Virg. ZEn. i.
DE PQ:£NARUM COMMUNICATIONE.
[Liz. II.
Πολλάκι kai ξύμπασα πόλις κακοῦ ἀνδρὸς ἐπαυρεῖ" Swpe luit populus pcenas unius iniqui, ali: ὡς ἐξὸν κωλύειν, μὴ κωλύουσα πὴν τοῦ ἑνὸς πονηρίαν, ut qui cum prohibere possit non prohibet unius malitiam. Sie in exercitu. Graecorum, ubi Agamemnon ipse et alii conci- lio communi suberant, non immerito: Quidquid delirant reges, plectuntur Achivi: * Ipsorum enim erat cogere Agamemnonem, ut sacerdoti filiam redderet.
Sie post eorundem classis exusta narratur: Unius ob culpam et furias Ajacis Oflei, qua de re Ovidius Metam. xiv. (vers. 468): Virgine rapta Quam meruit poenam solus, digessit in omnes; quia ceteri non impedierant, ne virgo sacerdos raperetur.
Apud Livium est: Propinqui k Ipsorum erat cogere Agamemno- nem] lta hane rem explicat Cyrillus libro v. contra Julianum, (pag. 17. Edit. Spanhem.)
Unius ob culpam et furias Ajacis Olei] Euripides 7'roadibus sic loquen- tem Neptunum facit (vers. 70): Oi9', ἡνίκ᾽ Αἴας εἷλκε Κασσάνδραν βίᾳ. Cum Phebadem vi traxit Ajacis manus. Et Minervam respondentem (vers. 71): Κοὐδέν γ᾽ Ἀχαιῶν ἔπαθεν, οὐδ᾽ ἤκουσ᾽ ὕπο.
Nilque audiit, nil passus a Grzcis mali est. Pari jure omnes Antiochenos statuarum crimine involvit Chrysostomus, prima argumenti oratione: ἰδοὺ τὸ ἁμάρτημα γέγονεν ὀλίγων, καὶ τὸ ἔγκλημα γίνε- ται κοινόν. ἰδοὺ δι’ ἐκείνους ἅπαντες regis Tatii legatos.Lawrenδεδοίκαμεν νῦν kal τῶν ἐκείνοις reroX- μημένων αὐτοὶ τὰς τιμωρίας ἀναμένο- μεν. εἰ δὲ προλαβόντες αὐτοὺς ἐξεβά- λομεν τῆς πόλεως, καὶ τὸ νενοσηκὸς διωρθώσαμεν μέλος, οὐκ &v τὸν παρόντα ἐφοβούμεθα φόβον" Ecce facinus pau- corum fuit, accusatio in omnes fertur. -Ecce propter illos nunc in metu omnes sumus, et eorum quc illi ausi sunt po- nam nos ipsi spectamus.. Quod si ante- vertissemus eam, illos de urbe pellendo, et partem morbidam sicut oportet trac- tassemus, abesset jam a nobis hic timor: deinde: δι᾿ αὐτὸ οὖν τοῦτο κολάζου, φησὶ, δίδου δίκην ijv ἐσχάτην, ὅτι pa] παρῆς, μηδὲ ἐκώλνες, μηδὲ τοὺς ἀκοσ- μοῦντας κατεῖχες, μηδὲ ἐκινδύνευες ὑπὲρ τῆς εἰς τὸν βασιλέα τιμῆς. οὐ με- Proclus says well, 4s Aaving had it in their power to prevent him, and not having done so.
So Horace of Agamemnon, "Though 'tis the kings that are mad, the Achaians suffer the evil.
For they might have compelled him to restore the priest his daughter. And so after the Greek fleet was burnt, AII for the fault of one, for the madness of Ajax Oileus.
As Ovid says on the same subject, One constrained the maid, but the penalty spread to the many: because the others did not prevent the sacred virgin from suffering violence.
So Livy about the Laurentian ambassadors, repelled by Car. XXL] DE POENARUM COMMUNICATIONE., 315 tium pulsant. | Cumque Laurentes jure gentium | agerent, apud T'atium gratia suorum et preces plus potuerunt. Igitur illorum penam in se vertit. Niue proprie pertinet illud Salviani de regibus: "Potestas magna. et potentissima, que prohibere scelus macimum potest, quasi probat debere fieri si sciens patitur perpetrari. Xt apud Thucydidem est: ὁ δυνάμενος παῦσαι, ἀληθέστερον δρᾷ' magis ille facit, qui potest prohibere. Sie apud Livium Veientes et Latini Ro- manis se excusant, quod hostes eorum a subditis suis adjuti essent, se insciis. — Contra Teutz reginz Illyriorum non acci- pitur excusatio, quod diceret non a se, sed a subditis piraticam exerceri: neque enim prohibebat. "Olim ab Amphictyonibus damnati Seyriij quod suorum quosdam piraticam exercere patiebantur.
6 Sciri autem facile est ut przsumantur quz conspicua πτέσχες τῶν τετολμημένων: ἐπαινῶ τοῦ- TO καὶ ἀποδέχομαι. ἀλλ᾽ οὐδ᾽ ἐπέσχες πὰ γενόμενα" τοῦτο κατηγορίας ἄξιον" ob hoc ipsum, inquit, fer ponas, et ultima lue supplicia quod mon adfuisti, quod non prohibuisti, quod insanientes non retinuisti, quod pericula non subiisti pro honore Imperatoris. Particeps non fu- isti facinorum? | Laudo hoc, et boni ac- cipio: sed mec que fiebant impediüisti; hoc vero jam dignum accusari.
m Potestas magna, et potentissima, qug prohibere scelus mazimum potest] Philo in Flaccum, (pag. 970 n.) ὁ γὰρ ἐπιπλήττειν ἢ τὸ πανύστατον ἐπέχειν ὧν δυνηθεὶς, εἰ μὴ κεκώλυκε, δῆλος ἦν ἐφιεὶς καὶ ἐπιτρέπων αὐτός" nam qui castigare, certe inhibere potuit; si non impediit, habendus est permisisse aut etiam probasse quod agebatur. Dion Galba: τοῖς μὲν γὰρ ἰδιώταις ἀπόχρη μηδὲν ἀδικεῖν. τοῖς δὲ Órj τὰς ᾿Ἰγεμονίας ἔχουσιν ἀνάγκη προνοεῖν ὅπως μηδ᾽ ἄλλος κακουργῇ" Privatis sufficit non delinquere: in imperio agentibus incum- bit et hoc curarene delinquat alius, (pag. 199 s..Ed. H. Steph.) In c. 4. Sy- nodi Pistensis positz inter capitula, Ca- roli Calvi habemus: ZVon est liber a consensu qui quod emendare potest emen- dare negligit: quapropter sine dubio peccati se participem facit. Vide Nice- tam Choniatem libro 11. de Andronico, » Oli:| ab Amphictyonibus damnati Sceyrii] Plutarchus Cimone, (pag. 483 Tatius. who could prevent it does it.
So Salvian speaks of kings. So in Livy, the Veientes and Rutulians And Thucydides says, He excuse themselves to the Romans, in that their subjects had assisted the enemies of the Romans, they having no knowledge of the facet. And on the other hand, the excuse of Teuta, the queen of the Illy- rians, is not accepted, when she said that piracy was not practised by her, but by her subjects; for she did not prevent it. And in ancient times the Scyrians were condemned by the Amphictyons because they allowed some of their people to practise piracy.
6 It is easy to know, so far as presumption goes, acts which are conspicuous and which are frequent. What is done by many, can be De Gub. Dei, Lib. vi. 10.
Polyb. ii. 8.
Lib. iv. 27.
940 DE POENARUM COMMUNICATIONE. [Liz. II.
sunt, quz» frequentia, τὸ ἐκ πολλῶν συμβαῖνον, ἀνάγκη μη- δένα ἀγνοεῖν" id quod a mwultis fit, necesse est. a nemine ignoretur, ait Dion Prussensis Rhodiaea. /Etolos graviter reprehendit Polybius, quod eum hostes Philippi videri nollent, suos tamen palam paterentur agere hostilia, et eorum qui talia facerent principes honoribus ornarent.
III. 1 Veniamus ad quastionem alteram de receptu ad- versus ponas. Pcenas, ut ante diximus, naturaliter cuivis, cui nihil simile objici potest, exigere licet. Institutis civitatibus id quidem convenit, ut singulorum delicta, qu: ipsorum ecetum proprie spectant, ipsis ipsarumque rectoribus pro arbitrio pu- nienda aut dissimulanda relinquerentur.
2 At non etiam jus tam plenum illis concessum est in de- lietis, quee ad societatem humanam aliquo modo pertinent, quz persequi ita civitatibus aliis earumve rectoribus jus est, quo- modo in civitatibus singulis de quibusdam delictis actio datur popularis: multoque minus illud plenum arbitrium habent in delietis, quibus alia civitas aut ejus rector peculiariter laesus ο Qui culpe est compertus] Dediti- onem enim przecedere debet caus: cog- nitio: non decet ἀκρίτους ἐκδιδόναι; homines dedere causa non cognita. Plu- tarchus Ztomulo, (pag. 21 c.) Rex Sco- ti:& apud Camdenum in anno Lxxxv. ait Elizabethz, transmissurum se in Àngliam Fernihurstium, imo et Cancella- rium, si przecogitate securitatem vio- lasse vel czedem conscisse liquidis et legitimis probationibus convincerentur.
P Hoc enim illud est dedere, quod. in historiis sepissime occurrit] Mithrida- tem a Tigrane poposcit Lucullus, et non ignored by none, as Dio Pruscensis says. Polybius heavily blames the Etolians, because, when they were desirous of not being deemed the enemies of Philip, they allowed their people to commit hostile acts, and gave distinguished honours to those who had been prominent in such proceedings.
III. 1 Let us come to the other question, of receiving, as a sub- ject of punishment. Punishment, as we have said, according to Natural Law, may be inflicted by any one who is not open to a like charge; though no doubt it is in conformity with civil institutions, that the deliets of individuals, which regard their own community, should be left to that community, and to its rulers, to be punished or passed over as they choose.
2 But there is not the same full power left to them in deliets which in any way pertain to human society in general: for these, other states and their rulers may prosecute, as in particular states there is a prosecutor of certain offenses which any one may put in mntion: and much less have they such a power in offenses by which another state or its ruler are especially assailed; and in which, con- Car. XXI.] DE POGENARUM COMMUNICATIONE. 947 est: et quo proinde nomine ille illave ob dignitatem aut secu- ritatem suam jus habent pcenz exigends, secundum ea quz ante diximus, Hoc ergo jus civitas, apud quam nocens degit, ejusve rector impedire non debet.
IV. 1 Cum vero non soleant civitates permittere ut civitas altera armata intra fines suos poen: expetendze nomine veniat, neque id expediat, sequitur, ut civitas, apud quam degit ^qui culpze est compertus, alterum facere debeat, aut ut ipsa interpellata pro merito puniat nocentem, aut ut eum per- mittat arbitrio interpellantis:?hoc enim illud est dedere, quod in historiis szepissime occurrit, 2 Sie Israélitze alii à Benjaminitis postulant, ut dedant facinorosos, Jud. xx. Philist;i ab Hebrzis, ut Samsonem quasi maleficum sibi dedant, Jud. xv. Sie Lacedaemonii Mes- Paus iv. 4. seniis bellum intulerunt, quod interfectorem quendam Laced:z- moniorum non dederent: et alio tempore ob non deditos eos stb vii. qui missis ad sacrum virginibus vim intulerant. Sie Cxsarem Germanis, ob bellum injuste illatum, dedi voluit Cato.?Sic dedenti bellum intulit; Appianus JMith- ^ pag. 21. Ed. H«mschel. et initio Exridatico, (pag. 228..Ed. H. Steph.) et Plutarchus Lucullo, (pag. 505.) Ro- mani Salyas ab Allobrogibus dedi sibi postularunt; Appianus excerptis lega- tionum xi. De Episcopo quem Ro- mani dedere Scythis volebant, vide Pris- cum excerpto legationum 21. [Scil.
cerpt. Prisci] Dux Beneventanus a rege Vascone deditus Ferdinando Cas- tellam regenti. Mariana xx. 1.
4 Sic Fabios sibi dedi Galli postu- labant] Plutarchus Camillo, (pag. 136, 137.) Appianus excerpto lega*ionum 9.
sequently, the state or the ruler have, on account of their dignity or security, a right of exacting punishment, as we have said. This right is not to be impeded by the state in which the offender lives, or its ruler, IV. 1 But since states are not accustomed to permit another state to enter their territory armed for the sake of exacting punishment, nor is that expedient; it follows that the city, where he abides who is found to have committed the offense, ought to do one of two things: either itself, being called upon, it should punish the guilty man, or it should leave him to be dealt with by the party who makes the de- mand: for this is what is meant by giving him up, so often spoken of in history.
2 'Thus the Israelites demand of the Benjamites, that they give up those who have committed the crimes; Judges xx. "The Philistines require from the Hebrews that they give up Samson as an evil-doer; Judges xv. So the Lacedzemonians made war upon the Messenians because they did not give up a man who had killed Lacedzmonians: Dion. Halie. viii. 64.
Jugurth.
Liv. xxxviii. Val. Max. vi. 6.
Liv. xxxviii.
Diod. Sie.xvi.
Plut. Narr. amat. pp.
318 DE PQ:NARUM COMMUNICATIONE. [Lrs. II.
Fabios sibi dedi Galli postulabant, quod in se pugnassent. Ab Hernieis agri sui populatores dedi sibi postularunt Romani; et a Penis Amilearem, non illum nobilem ducem, sed alium qui Gallos coneitabat: "postularunt et postea Annibalem: item Jugurtham a Boccho his apud Sallustium verbis: simul nobis demeres acerbam necessitudinem pariter te errantem et illum sceleratissimwm persequi. — Ab ipsis Romanis dediti qui Car- thaginiensium, quique Apolloniatarum legatis manus intulerant. Achzi a Laeedzmoniis dedi sibi postularunt eos, qui Lan vieum oppugnassent, addito, ni dederentur violatum videri fedus. Sie Athenienses per praeconem pronuntiarunt, siquis Philippo insidias struxisset, οὐ Athenas confugisset, παραδόσι- μὸν εἶναι, in eo statu esse ut dedi deberet. Boeoti ab Hippo- tensibus exegerunt, ut qui Phoeum interfecerant, dederentur. 3 Quz omnia tamen sie intelligenda sunt, ut non stricte populus aut rex ad dedendum teneatur, sed ut diximus ad dedendum aut puniendum. Nam ita legimus Eleos bellum intulisse Laceedzemoniis,?quod illi in eos qui Eleis injuriam τ Postularunt et postea. Annibalem] ^ Jure Belli, cap. 21. p. 163. ἃ quo hoc Diodorus Siculus in fragmentis, (e Lib. — exemplum, ut alia qu:edam, mutuatus xxv.) Livius. [Vide not. 32. Grono- est Auctor noster, in margine testem vii.] indicat PAvsAN. Lib. vr. Locus est non ? ALBERICUS GrNTILIS, Lib. i..De — longe ab initio libri, seu cap. 2. ubi taand, at another time, because those were not given up who had done violence to virgins sent to perform a sacred office. So Cato advised that Cesar should be given up to the Germans, for wrongfully making war upon them. So the Gauls demanded that the Fabii should be given up to them, because they had fought against them. 'The Romans required those who had plundered their land to be given up to them by the Hernici; and Amilear, by the Carthaginians, not the celebrated general, but another, who stimulated the Gauls: they afterwards de- manded Annibal; and Jugurtha from Bocchus, that, as Sallust puts it, ψοῖν may relieve us from the painful necessity of. punishing at the same time, yow who are in error, and him who is most crininal. 'The Romans themselves gave up those who had done violence to the ambassadors of the Carthaginians; and again, of the Apolloniates. "The Ach:eans re- quired the Laced:zmonians to give up those who had attacked the town of Las, adding, that if they did not do so, the league was vio- lated.. So the Athenians proclaimed by a herald, that if any one praetised secretly against Philip, and then fled to Athens, he would be liable to be given up. The Beotians required of the Hippotiaus that those who bad slain Phoeus should be given up.
Car. XXI.] DE PCGENARUM COMMUNICATIONE. 319 fecissent non animadverterent, id est, nec animadverterent nec reos dederent: est enim disjunctiva obligatio.
4 Interdum sontes deposcentibus optio datur, quo cu- mulatius satisfiat. Crerites apud Livium Romanis significant: transeuntes agmine infesto per agrum suum T'arquinienses, cum preter viam nihil petiissent, travisse quosdam agres- tium populationis ejus, qua sibi crimini detur, comites: eos sew dedi placeat, dedere se paratos esse, sew supplicio affici, daturos penas.
5 In federe Carthaginiensium et Romanorum secundo, quod apud Polybium exstat, locus male vulgo et distinctus et versus: εἰ δὲ μὴ, ἰδίᾳ ueramopevéegÜo* ἐὰν δέ τις τοῦτο ποιήσῃ, δημόσιον "γινέσθω τὸ ἀδίκημα: ni id fiat (quid id sit incertum est: nam quz przceedunt sunt mutila) privatim quisque jus suum persequitor. Id ubi fecerit (nimirum ni jus reddatur) publicum delictum habetor. —JEschines in re- sponso àdversus accusationem Demosthenis de male obita le- gatione, narrat se, cum apud Philippum Macedonem ageret men simpliciter dicitur, ob verbera in- — quam ille, a quo exscripsit non inspecto flicta Lichz» Lacedz: monio (non autem — primo Auctore. J. B. Eleo) jussu Hellanodicorum, bellum or- * Interdum sontes deposcentibus optio tum esse inter Lacedzemonios et Eleos. ^ datur] Vide fedus inter reges Anglix Sic Auctor minus accurate rem retulit, — et Daniae, memoratum Pontano de mari.