lum suscipiendum] Seneca suasoria v. Gallio dixit, bellum suscipiendum fuisse pro libertate, pro conjugibus, pro liberis: pro re supervacua, et nihil nocitura, si fieret, non esse suscipiendum. Plus ali- quid Apollonius dixit regi Babylonis apud Philostratum Lib. 1. cap. 23. (38. Edit. Olear.) προσετίθει δὲ kai τὸ μὴ δεῖν ὑπὲρ κωμῶν, dv μείζους kék- TivTaL πάχα καὶ ἰδιῶται, διαφέρεσθα: μεγάλων αἴρεσθαι: | addidit vero, non oportere cum Romanis disputare de vicis, quibus majores privati sepe possident, ad bellum vero ne ob magnas quidem ve- nire causas. Josephus altero libro ad- versus Appionem de popularibus suis: οὔτε τὴν ἀνδρίαν ἠσκήσαμεν ἐπὶ τῷ πολέμους ἄρασθαι χάριν πλεονεξίας, ἀλλ᾽ ἐπὶ τῷ τοὺς νόμους διαφυλάττειν. τὰς γοῦν ἄλλων ἐλαττώσεις πράως CuaPTER XXIV.
Warnings against making War rashly, even for just causes.
I. 1 Although it might seem that we who profess to write about the Rights of War, that is, its justice, have nothing to do with the consideration of what other virtues besides justice commend or recom- mend; yet we must try to obviate the error which would be com- mitted if any one were to think that when the right was once esta- blished, it is forthwith either proper that war should be undertaken, or even that it is always lawful to undertake it. For on the contrary, it is mostly more right and more pious to give up one's rights. For as we have already said, we may even sacrifice our life in order to further, as much as is in us, the life and eternal salvation of another.
Car. XXIV.] MONITA DE NON TEMERE ETIAM, ETC. 413 pertum est, statim aut oportere bellum suscipi, aut semper etiam lieere. Contra enim evenit, ut plerumque magis pium rectumque sit de jure suo cedere. Nam nostrse quoque vitz curam honeste deseri, ut alterius et vitze et saluti perpetuze, quantum in nobis est, consulamus, supra suo loco dictum est. Maxime autem Christianis hoe convenit, qui in eo perfectissi- mum Christi imitantur exemplum, qui pro nobis adhue impiis et infestis mori voluit, Rom. v. 6. Quod ipsum multo etiam magis nos excitat, ne res nostras aut nobis debitas persequa- mur cum tanto aliorum incommodo, quantum secum ferunt bella.
2 *Non ob quamvis causam talem bellum suscipiendum, et Aristoteles monet, et Polybius. Nec a veteribus!laudatus Hercules, quod Laomedonti et Augie arma intulit ob non solutam laboris mercedem. Dion Prusszensis in ea oratione, quie est; de bello et pace, non hoc tantum ait quzri solere, ei συμβέβηκεν ἀδίκημα παρὰ τούτων, οἷς διανοοῦνται πολεμεῖν, «n injuria accepta sit ab his, de quibus bello petendis agitur, sed etiam, z»Awóv τε τοῦτο συμβεβηκὸς, quanti cstiman- dum sit id, quod. accidit.
Hudson.) Sed nec vituperatus, saltem a PAvὑπομένοντες, ἐπειδάν τινες ἡμᾶς Td νόμιμα κινεῖν ἀναγκάζωσι, πότε καὶ παρὰ δύναμιν αἱρούμεθα πολέμους καὶ μέχρι τῶν ἐσχάτων ταῖς συμφοραῖς ἐγ- καρτεροῦμεν" neque nostri fortitudinem exercent, ut suas res augeant, sed ut leges ipsis maneant: cetera igitur damna. fe- rentes leniter, ubi sunt, qui nos a legibus cogant discedere, tunc etiam supra vires bella sumimus, et ad ultima usque mala duramus. (Pag. 499. S 47. division.
SANIA, cujus locus in ora libri indicatur, et ubi dicitur tantum, in illo bello nihil valde memorandum gessisse Herculem: To δὲ 'HpakXet πρὸς τὸν Αὐγέαν πολε- μοῦντι, οὐδὲν ὑπῆρχεν ἀποδείκνυσθαι λαμπρὸν. Forte decepit Auctorem fes- tinanter legentem, aut ex memoria lau- dantem, vox illa λαμπρὸν. J. B.
And this is especially suitable to a Christian's character; who in doing this, imitates the perfect example of Christ, who was willing to die for us when we were yet ungodly and hostile. Which is a reason why we should not prosecute our rights or our dues to the inconvenience of others, to so great an extent as war occasions.
2 That war is not to be undertaken for every such cause, both Aristotle and Polybius teach us. Hercules is not praised* by the ancients for that he took away the arms of Laomedon and Augias, because they did not pay him for his labour. Dio Pruszensis says that the question is to be asked, not only whether an injury has been * But neither is he blamed, at least in the passage of Pausanias quoted, J.B.
Vict. de Jure Belii, n. 14. et Rhet. ad Alex. c. 3. Lib. iv. 81.
Pausan. v. 2, Lib. xliv. p Lib. iv. 45. Paraph. vii.
Epist. 159.
414 MONITA DE NON TEMERE ETIAM EX [Lrs.II.
IIl. 1 Ad penas vero omittendas multa sunt, quz mos hortantur. Videamus, quam multa patres in filiis dissimulant: qua de re dissertatio est Ciceronis apud Dionem Cassium. Pater, " ut Seneca ait, nisi multe et magna injuric patien- tiam devicerunt, nisi plus est, quod. timet; quam quod dam- nat, non accedet ad. decretorium stylum: unde non multum discrepat Phinei dictum, recitante Diodoro Siculo: μηδένα πατέρα λαβεῖν παρ᾽ υἱῶν ἐκουσίως τιμωρίαν, εἰ μὴ τῷ μεγέθει τῶν ἀδικημάτων ὑπερθοῖντο τὴν φυσικὴν τῶν “γονέων εἰς τέκνα φιλοστοργίαν, et illud Andronici Rhodii, οὐδεὶς πατὴρ ἀφίσταται τοῦ υἱοῦ, εἰ μὴ ὑπερβαλλόντως εἴη μοχθηρος.
2 At quisquis alium punire vult, ^rectoris, id est patris, quodammodo personam suscipit: quo respiciens Augustinus ad Comitem Marcelinum: émple, inquit, Christiane judex, pii b Ui Seneca ait].De Clementia τ. cap.14. Augustus patri in consilio as- sidens de filio, qui in parricidio depre- hensus esset, dixit: relegandum, quo pa- iri videretur. Non culeum, non serpen- ies, non carcerem decrevi: memor non de quo censeret, sed cui in consilio esset: mollissimo genere pene contentum esse debere patrem dixit. "Verba sunt Sene- cz& eodem libro c. 15. "Terentius Andria Pro peccato magno paululum supplicii satis est patri. Philo περὶ εὐγενείας ait: πατέρας ἀπαρνήσεις χρηματίζειν τῶν υἱῶν, ἀπο- σχοινίζοντας αὐτοὺς τῆς οἰκίας καὶ συγ- γενείας, ὅταν τὴν ἐκ φύσεως περιττὴν καὶ ὑπερβάλλουσαν εὔνοιαν ἡ ἐν ἐκεί- νοις μοχθηρία κατακρατήσειεν" patres abdicationis tristia verba, pronuntiant, Jfiliosque a, domo sua et omni cognatione abrumpunt, ita demum, ubi amorem il- lum, quem ingentem ac super omnia ezi- mium natura parentibus indidit, filiorum improbitas vicit, (Pag.904 B.) Cicero pro Ligario: ignoscite, Judices, erravit, lapsus est, non putavit: si unquam post- hac ad parentem sic agi solet. (Cap.10.)
€ Hectoris, id est patris, quodammodo personam sustinet] Seneca epistola Lxxxvn: Clementia alieno sanguini tanquam suo parcit, et scit homini non esse homine prodige utendum. Diodorus Siculus in fragmentis: οὐ δεῖ τοὺς ὧμαρreceived from those with whom we think of going to war, but also at what amount it is to be estimated.
II. 1 To pass over offenses without punishment, is a course to which many reasons exhort us. See how many things parents overlook in children: on which Cicero in Dio Cassius treats; so Seneca; and Phineus in Diodorus; and Andronicus Rhodius.
2 Now whoever undertakes to punish another, assumes in a certain degree the character of a governor, that is, of a parent; as Augustine says to Count Marcellinus, Christian judge, fulfil the office of α pious parent. 'The Emperor Julian praises a speech of Pittacus; wo prefers pardon to punishment. So Libanius says, that he who wishes to be like God, rejoices more in forgiveness than in punishing.
m adl bs Car. XXIV.] JUSTIS CAUSIS SUSCIPIENDO BELLO. 41 Orat. ii. p.
patris officium. | Pittaci dictum laudat Julianus Imperator: ὃς Ora τὴν συγγνώμην τῆς τιμωρίας προετίθει, qui veniam pone praeferebat. Libanius in oratione de seditione Antiochena: qui Deo, inquit, similis esse vult, ἀφιεὶς τιμωρίας χαιρέτω μᾶλλον ἢ λαμβάνων, magis gaudeat condonatione quam pena.
3 Interdum es sunt rerum circumstantie, ut jure suo abstinere non laudabile tantum sit, sed et debitum, ratione ejus, quam hominibus etiam inimicis debemus dilectionis, sive 577 juae in se spectatz, sive qualiter eam exigit sanctissima lex Evan- 5j. 31. au». geli. Sie quosdam esse diximus, pro quorum, etiamsi nos ^" "7 impetant, salute mortem optare debeamus, quod eos sciamus rei communi humanze aut necessarios aut valde utiles. Si res quasdam negligi vult Christus, ne lites subeantur, tanto cre- dendum est majora a nobis negligi voluisse, ne ad bellum eatur, quanto bellum lite est nocentius.
EU tract. . de Just.
Lorca disp.
πήσαντας ἐκ παντὸς τρόπου κολάζειν, ἀλλὰ τοὺς ἐπὶ τοῖς ἡμαρτημένοις pa] μεταδιδασκομένους" non omnes omnino, qui deliquere, puniendi sunt, sed ii, quos male factorum nihil panitet. (E Lib, ΧΧΙ. n. 17.) Chrysostomus de Statuis vri. (Tom. vr. p. 504. Edit. Savil.) μαθέτωσαν οἱ ἄπιστοι πάντες, ὅτι ὁ TOU Χριστοῦ φόβος πᾶσαν ἐξουσίαν δύναται χαλινοῦν. δόξασόν σου τὸν δεσπότην, τοῖς συνδούλοις ἄφες cd ἁμαρτήματα, ἵνα καὶ αὐτός σε δοξάσῃ μειζόνως, ἵνα ἥμερόν σοι κατὰ τὴν τῆς κρίσεως ἡμέραν δείξῃ τὸ ὄμμα καὶ γα- ληνὸν, ταύτης μεμνημένος σου τῆς φι- λανθρωπίας" discant omnes, qui a. fide nostra sunt extranei, reverentiam, quce Christo exhibetur, tantam esse, ut cui- libet potestati injiciat frenos. Honora dominum tuum: condona peccata con- servis tuis, ut et ipse multo magis te ho- noret, ut in illo judicii die vultum tibi ostendat serenum atque clementem, hujus tuc lenitatis memor. Citat Gratianus causa XXIII quzst. iv. ex Augustino, [aut potius Beda, in Galat. c. 6]: duo ista nomina cum dicimus, homo et pec- cator, non utique frustra dicuntur: quia peccator est, corripe: quia homo, mise- rere: vide et quie sequuntur, et quz supra posuimus ad caput xx. $ 12. $ 26.
3 Sometimes the circumstances of the case are such, that to abstain from exercising one's right is not only laudable, but a duty; taking account of the kindness which we owe even to enemies, either con- sidered in itself, or in the way in which the holy law of the Gospel requires it of us. And thus, we have said that there are some cases in which, even when we are attacked, we ought to prefer the salvation of the assailant, even to our own life, because we know him to be either necessary or extremely useful to the general interests of hu- manity. lf Christ enjoins that some things are to be given up only to avoid strife, we must still more believe that he would have us give up greater things rather than go to war, since war is so much more hurtful than mere strife.
Lib. ii. de Offic. c. 21.
Cap. 3.
Lib. i. de Ciem. 20.
416 MONITA DE NON TEMERE ETIAM EX [Liz.Il.
4 1706 suo jure virum bonum aliquid relavare non solum liberalitatis, sed plerumque etiam commoditatis est, ait Am- brosius. Aristides suadet civitatibus συγχωρεῖν καὶ παριέναι ὕ, τι ἂν ἢ μέτριον, concedere et fargim i, 81 quid sit mediocre. Rationem addit: ὥσπερ “γὰρ kat τῶν ἰδιωτῶν € ἐπαινεῖτε τοὺς εὐγνώμονας καὶ βλαβῆναί τινα μᾶλλον αἱρουμένους 7 διαφέ- ρεσθαι πρὸς τινας" nam, et privatorum hominum eos lauda- tis, qui facili sunt ingenio, et damni aliquid. subire malunt quam litigare. Xenophon historice Greece sexto: σωφρόνων μὲν δήπου ἐστὶ, μηδὲ εἰ μὴ μικρὰ τὰ διαφέροντα εἴη, πόλε- μον ἀναιρεῖσθαι" sapientum est, ne ob graves quidem causas, bellum suscipere. Et apud Philostratum Apollonius: πόλεμον οὐδ᾽ ὑπὲρ μεγάλων αἴρεσθαι" ne ob. magnas quidem causas bellum capiendum.
III. 1 Cirea poemas, officii primum nostri est, si non ut hominum, certe ut Christianorum, ut facile ae libenter con- donemus, quae in nos sunt commissa, sicut Deus nobis condo- nat in Christo, Eph. v. 32: ὑπὲρ ὧν τὸ ζῆν ὑπεύθυνον τῇ κολάσει γίνεται τῶν ἠδικηκό- TV, Θεοῦ φύσει προσετέθη, ait *Josephus: ἐγ vacare circa ea, ob quc nocentes pono mortis sunt obnoxii, ad. divinam naturam accedit.
2 Seneca de Principe: Longe sit in suis quam 4n alienis evorabilior injuriis. Nam quemadmodum non est magni animi qui de alieno liberalis est, sed ille qui quod alteri τὸ Pe περὶ τούτων ἀόρ "y" Tov d Certe ut. Christianorum] 'Theodo- sius, αὖ Antiochenis condonaret crimen in se commissum, a Flaviano episcopo ilis maxime Christi verbis permotus fuit: dimitte illis, Pater, quia nesciunt quid faciunt, Narrat Chrysostomus de Statuis vicesima, ['Tom. vr. pag. 602. Edit. Savil.]
e Josephus] Antique Historie Lib.
II. (cap. vi. 8 9. division. Hudson.)
f Nec quicquam esse gloriosius prin- cipe impune le&so] Chrysostomus in laude clementie: ἅπαντα μὲν γὰρ ἄνθρωπον διαφερόντως δὲ τοὺς ἐν ἐξουσίαις. τὸ γὰρ πάντα ποῦτο κοσμεῖν δύναται" ποιεῖν ἐπιτρεπούσης τῆς βασιλείας, κατέχειν ἑαυτὸν, καὶ τὸν τοῦ Θεοῦ vó- μον ἡγεμόνα ποιεῖσθαι τῶν ἔργων, μέ- 4 So Ambrose says, that for α good man to relav somewhat of his vights, is not only a point of liberality, but often of. convenience.
So Aristides persuades cities to pardon and concede, if it be any moderate matter; adding the reason, that even in private persons this is laudable. So Xenophon, and Apollonius in Philostratus.
III.
1 With regard to punishments, it is, in the first place, our duty, if not as men, at least as Christians, to forgive willingly and freely offenses against us, as God in Christ forgives our offenses.
Car. XXIV.] JUSTIS CAUSIS SUSCIPIENDO BELLO. 417 donat sibi detrahit: ita. clementem vocabo non in alieno do- lore facilem, sed eum, qui cum suis stimulis agitatur, non prosilit: qui intelligit, magni animi esse, injurias in summa potentia pati, *nec quicquam esse gloriosius principe impune leso. Quintilianus: suadebimus principi, ut laudem hwma- Inst Orat. nitatis potius quam. voluptatem ultionis concupiscat. In C. Csesaris laudibus posuit Cicero ut przcipuum, quod oblivisci ESL nihil soleret nisi injurias, Livia in allocutione ad Augustum apud Dionem: τοὺς ἅρχοντας νομίζουσιν οἱ πολλοὶ τοὺς μὲν Lib. Iv. p. TO KOLVOV ἀδικοῦσιν ἐπεξιέναι χρῆναι, τοὺς δ᾽ ἰδίᾳ TL ets QU- τοὺς πλημμελεῖν δοκοῦντας φέρειν" ita plerique existimant, rectoribus punienda, quc contra communem utilitatem pec- cantur; quc vero in ipsos, dissimulanda. 5 Antoninus Phi- losophus, in oratione ad Senatum: non enim unquam placet in Imperatore vindicta sui doloris, quc etsi justior fuit, acrior videtur. Ambrosius in epistola ad Theodosium: n- Epist. 29. in tiochenis tuam donasti injuriam. Et in ejusdem Theodosii laudibus ad senatum Themistius: ὅτι οὐκ ἀντιβλάπτοντα Orat. v. p. χρὴ τὸν ἀγαθὸν βασιλέα, ἀλλ᾽ εὖ ποιοῦντα μείζω φαίνεσθαι a TOV ἠδικηκότων" bonum UU oportet his qui in se peccarunt superiorem esse, non vicissim nocendo, sed. bene faciendo.
3 Magnanimus qui sit, eum Aristoteles negat esse μνησί- Etic. Nic. kakov, injuriarum memorem: quod Cicero sie exprimit: niil De opc. ias. magno et preclaro viro dignius placabilitate atque clementia.
Hujus eximiz virtutis insignia nobis exempla sacrz literz ya μὲν els εὐφημίαν τε kal δόξαν" om- — epist. crv. quz est ad Bonifacium co- nem illa hominem ornare insigniter — mitem: memento cito ignoscere, si quis potest: maxime vero eos, qui in imperiis — in te peccaverit et veniam postulaverit. sunt constituti: nam cum regia potestas ^ (Epist. 205. vulg. 189. autem 8 8. divi- omnia permiltat, semet retinere, ac divi- ^ sion. Benedictin.)
nam legem actionibus suis ducem prcfi- € Antoninus Philosophus] Apud Vul- cere, egregium est ad famam gloriamque. | catium Gallicanum vita Avidii Cassii, (Tom. vr, pag. 759, 754.) Augustinus — (cap. 12.)
Eph. iv. 32. — So Josephus.
2 So Seneca characterizes a prince, that he forgives his own injuries more easily than those of others; so Quintilian; and Cicero of Cssar, that he forgot nothing but injuries. So Livia in her address to Augustus in Dio: Antoninus the philosopher: Ambrose to Theodo- sius; Themistius in praise of the same Theodosius.
3 Aristotle makes it a character of the magnanimous man, not to remember evil done to him; which Cicero copies. The Scripture gives us great examples of this virtue in Moses and David. [See.] "This [Gnor. rr.] 24 Dried. ii. de Lib. Christ.
De Offic. i. 11.
De Clem. ii. 7.
Luc. xiv. 31.
418 MONITA DE NON TEMERE ETIAM EX [Lrs. II.
suppeditant in Mose, Num. xi. 12 et Davide, 2 Sam. xvi. 7. Maxime vero id locum habet, ubi aut nos quoque nobis peccati alicujus sumus conscii, aut id quod in nos peccatum est ab humana quadam et excusabili infirmitate procedit, aut satis apparet penitere eum, qui nocuit. Jst ulciscendi et puniendi modus, inquit Cieero, e£ haud. scio, an satis sit, ewm, qui lacessierit, injurie suc poenitere. Sapiens, inquit Seneca, multa remittit; multos parum sani, sed sanabilis ingensi servabit. Et hse quidem cause a bello abstinendi ex dilec- tione naseuntur, quam ipsis inimicis aut debemus, aut recte impendimus.
IV. 1 Sspe vero 'nobis ipsis nostrisque prsestandum habemus, ne ad arma veniatur. Plutarchus in Numze vita ait, postquam juste posse suscipi bellum decrevissent feciales, *consultatum a senatu an ex usu esset suscipere. In parabola quadam Christi dicitur, siquis rex cum rege altero bello cer- tandum habeat, primo sedentem, qui mos est cum cnra con- sultantium, expensurum apud se, an ipse, qui decem millia militum habeat, hosti ducenti h Eum qui lacessierit injurie suc penitere] Procopius Vandalicorum τι. (Cap. 16.) μετάμελος γὰρ ἐν δέοντι ἐπταικόσιν ἐπιγιγνόμενος, συγγνώμο- νας αὐτοῖς τοὺς ἠδικημένους ποιεῖν εἴωθεν " penitentia in. tempore oboriens iis qui peccarunt ad veniam dandam provocare lesos solet.
i Nobis ipsis nostrisque] Procopius Gotthicorum τι Gotthos ita ait locubis totidem par esse possit; tos Belisario: ὅταν δὲ αὐτὰ οὕτως ἔχῃ, τοὺς ἑκατέρων ἡγουμένους προσήκει μὴ δόξης τῆς οἰκείας τὴν τῶν ἀρχομένων σωτηρίαν προΐεσθαι, ἀλλὰ τά τε δίκαια τά πε ξύμφορα, οὐ σφίσιν αὐτοῖς μό- νον, ἀλλὰ καὶ τοῖς σφῶν ἐναντίοις eXé- σθαι" hec cum ita se habeant, officium erit utriusque gentis rectorum, subdito- rum sibi salutem non projicere proprie laudis studio, sed ea praeferre, que et holds especially when we are ourselves conscious of some wrong; or when the wrong done us proceeds from some human and excusable infirmity; or when it is evident that he who has done the wrong is penitent. So Cicero, and Seneca, And so far, of the causes of ab- staining from war, which arise from the kindness which we either owe to enemies, or rightly bestow upon them.
IV. 1 Often also it is a duty which we owe to ourselves, and those who depend upon us, not to recur to arms. Plutarch, in the life of Numa, says that when the Feciales had decided that war might be undertaken justly, he consulted the Senate whether it was advan- tageous to enter upon it. In one of Christ's parables, we are told that when a king, going to make war, finds that his forces are inferior to those of his enemy, he desires conditions of peace. Luke xiv. 31.
2 So the Tuseulans, bearing everything and refusing nothing, Car. XXIV.] JUSTIS CAUSIS SUSCIPIENDO BELLO. 419 quod si videat se imparem fore, antequam ille intra fines adsit, missurum legationem eum mandatis pacis causa.
2!Sie Tusculani omnia patiendo, et "nihil recusando riv. vi. 96. pacem a Romanis meruerunt. Apud Tacitum est: frustra nist.i. 64. adversus ZEduos quesita belli causa. Jussi pecuniam atque arma deferre, gratuitos insuper commeatus prebuere. | Sic "legatis Justiniani Àmalasuntha regina negavit armis se cer- taturam, 3 Potest et temperamentum adhiberi, ut à Syrmo Tribal- lorum rege factum Strabo memorat, qui Alexandrum Mace- ri». vii. v. donem et insulam Peucen intrare vetuit, et simul donis eum honoravit, ut ostenderet se, quod faceret, justo metu, non odio aut contemptu ipsius facere. Quod Euripides de ih Supptic. v. dixit civitatibus, idem ad alios quosvis recte aptes: us De Marte quoties itur in suffragia, Nemo imminere cogitat mortem sibi: Sed quisque cladem destinamus alteri: Quod si in comitiis funera ante oculos forent, Furiata bello non perisset Grzcia.
Justa sunt et utilia, non ipsis tantum, sed. | Sic Tusculani] Vide Plutarchum εἰ hostibus. (Cap. 6.) Camillo (pag. 149.)
k Consultatum a senatu, an ez usu m Nihil recusando] Fecit idem Ar- esset suscipere] Diodotus apud Thucy- ^ meniorumrex Severi tempore: meminit didem rir. (cap. 44) ἤἦντε γὰρ ἀποφήνω ^ Herodianus libro 111. (Cap. 9. num. ὃ. πάνυ ἀδικοῦντας, οὐ διὰ τοῦτο kal.Ed. Becler.)
ἀποκτεῖναι κελεύσω, εἰ μὴ ξυμφέρον" ^ Legatis Justiniani Amalasuntha] etiamsi enim mazime illos peccasse pro- — Vide Procopium Vandalicorum τα. et nuntiem, non utique et occidi eos jubebo, ^ (cap. δ) et Gotth. τ. (cap. 3.)
nisi expediat.
obtained, by their merit, peace from the Romans. So Tacitus says of the Eduans, that a cause of war against them was sought in vain, for they did more than was demanded of them.. So queen Amalasuntha told the ambassadors of Justinian that she would not contend with him in arms.
3 There may be also a moderation exercised in such cases, as Strabo relates of Syrmus king of the Triballi, who forbad Alexander of Macedon to enter the island of Peuce, and at the same time sent presents to him; shewing that what he did was done from a rea- sonable fear of the consequences, not from dislike or contempt of him. What Euripides said of the Greek cities, you may apply to any other parties; that if men could foresee the evils which war pro- duces to themselves, they would avoid such a course. So Livy, and Thucydides.
Lib. xxx. 30.
Cap. 7.
Orat. 1. De Pace, Tom.
420 MONITA DE NON TEMERE ETIAM EX [Lirs. II.
Apud Livium est: cum tuas vires, tum vim fortune, Mar- temque communem propone animo. Et apud Thucydidem: TOU πολέμου TO παράλογον ócov ἐστὶ, πρὶν ἐν αὐτῷ γενε- σθαι, προδιώγνωθι" quicquid inopinum. accidere potest ἐπ bello, priusquam aggrediare, considera.
V. 1 Qui deliberant, partim de finibus, non quidem ulti- mis, sed interjectis deliberant, partim de iis, quz» eo dueunt. Finis semper est bonum aliquod, aut certe mali declinatio, qua vicem boni obtinere possit. Quse vero hue aut illue dueunt, per se non expetuntur, sed quatenus ducunt: quare in deliberationibus comparandi sunt, et fines inter se, et eorum quae ad finem ducunt, facultas effectiva ad finem producendum: nam, ut recte dixit Aristoteles de animalium motione, αἱ προτάσεις ai ποιητικαὶ διὰ δύο εἰδῶν «γίγνονται, διά τε τοῦ ἀγαθοῦ καὶ διὰ τοῦ δυνατοῦ, propositiones, que actionem efficiunt, duorum sunt generum, αὖ eo quod bonum est, et ab eo quod fieri potest: quee comparatio tres habet? normas.
2 Prima est; si res, de qua agitur, squalem, moral scilicet zestimatione, efficaciam habere videatur ad bonum et ad malum: ita demum eligenda est, si bonum aliquanto plus ha- beat boni quam malum mali. Hoc est, quod Aristides sie enuntiat: ὅτ᾽ ἔλαττον τοῦ δυσχεροῦς τὸ ἀγαθὸν, κρεῖττον ? Harum regularum explicationem ο Si efficacia ad bonum major sit vide apud PurENponriuM,. Je Jur.Nat. collata efficacie ad malum, quam ipsum ac Gent. Lib. 1. cap. 2. S7. J. B. malum est collatum bono] Utitur hae V. 1 Those who deliberate in such cases, deliberate partly concerning the ends, not the ultimate, but the intermediate ones, and partly, concerning the means which lead to the ends. ^ The end is always some good, or at least the avoidance of evil, which may stand in the place of good. "The means which lead to ends are not sought on their own account, but as they lead to the end. "There- fore in our deliberations we must compare ends with one another, and the effieacy of the means to produce the end: as Aristotle says of the motions of animals.
There are three rules for such comparisons.
2 'Tlhe first rule is, if the thing in question seems, in moral esti- mation, to have an efficacy both for good and for evil; it is to be chosen only if there is more of good in the good consequences than of evil in the evil. So Aristides and Andronicus Rhodius.
3 The second rule is, if the good and the evil which may pro- ceed from the thing be equal; it is to be chosen if the efficacy be greater for the good than for the evil.
Car. XXIV.] JUSTIS CAUSIS SUSCIPIENDO BELLO. 421 διήλλαχθαι. Andronieus Rhodius, ubi magnanimum describit, ait, eum non ob quasvis causas pericula subiturum, sed ob maximas, 9 Altera; si videatur esse zequale bonum et malum, quod a re, de qua quzritur, possit procedere: ita demum ea res eligenda est, si efficacia ad bonum quam ad malum major sit.
Tertia, 51 videatur et bonum et malum esse inzquale, nec minus inzequalis rerum efficacia: res ea ita demum eligenda est, ^si efficacia ad bonum major sit collata efficacize ad malum, quam ipsum malum est collatum bono; aut si bonum sit majus comparatione mali, quam efficacia ad malum comparata effi- caciz?ad bonum.
4 Hsec nos limatius paulo; sed eodem tendit via planiore Cicero: cum ait, fugiendum, ne offeramus nos periculis sine causa, quo nihil potest esse stultius: quapropter in adeundis perieulis consuetudinem imitandam medicorum, qui leviter segrotantes leviter curant, gravioribus autem morbis periculosas curationes et ancipites adhibere coguntur: quare subvenire tempestati sapientis esse dicit, eoque magis si plus adipiscare re explicata boni quam addubitata mali.
5 Et alibi: Ubi ἐπίτευγμα magnum nullum fieri possit, ἀπότευγμα vel non magnum mnociturum sit, quid opus est regula prudenter Narses apud Proco- ^ dudum observaveram, in Not. ad modo pium Gotthicorum 11. (cap. 18.) dietum PurrNponrir locum, fidenter 3 Vocem illam efficacie, quam in restitui. J.B. omnibus Editionibus manifesto deesse The third rule is, if the good and the evil be unequal, and the efficacy to the one and the other also unequal; the thing is to be chosen, if the efficacy to good compared with the eflicacy to evil be greater than the evil is compared with the good; or if the good compared with the evil be greater than the efficacy of the means for evil compared with its efficacy for good.
4 We have stated this somewhat formally. Cicero comes to the same result by a plainer way, when he says, that we are to avoid incurring danger without cause, than which nothing can be more foolish; wherefore, in incurring dangers, we are to imitate the practice of physieians, who, when men have a slight disease, cure them by slight means; but in more grave diseases, are compelled to apply dangerous and doubtful remedies. ^Whence, he says, the wise man must watch the occasion, and the more so, if you gain more good by the plain way than you can avoid evil by the doubtful way.
5 So Cicero in an Epistle to Atticus, Dio Pruscensis, Aristides.
Lib. iv. 5.
De Offic. i. 94.
Epist. ad Attic. xiii. 97.
422 MONITA DE NON TEMERE ETIAM EX [Lrs. II.
Pag46». παρακινδυνεύειν Dion Prussensis Tarsensi altera: ἔστω δεινὸν kai ἄδικον. aXX ovk εἴ τι μὴ δίκαιον πέφυκε γίνεσθαι, δεῖ πρὸς τοῦτο φιλονεικοῦντας αὐτοὺς περιβάλλειν ἀτόπῳ τινί" sit sane hoc injustum et indignum, quod. toleretur. | At non, si quid. injusti accidit, nos ideo debemus certandi studio nos- met incommodis objicere. Ei postea: ὥσπερ, οἶμαι, τὰ βάρη ταῦτ᾽ ἂν μὲν σφόδρα πιέζῃ καὶ ἀνέχεσθαι μὴ δυνώμεθα, ζητοῦμεν ὡς “τάχιστα ᾿ἀποῤῥίψιαι' μετρίως δὲ ἐνοχλούμενοι καὶ ὁρῶντες ἀνάγκην οὐσαν φέρειν ἢ τοῦτο, ἢ τούτου μεῖζον ἕτερον, σκοποῦμεν ὡς κουφότατα ἕπεσθαι" sicut onera, ubi ita, valde nos urgent, ut durare nequeamus, querimus abji- cere: mediocriter autem pressi, et rebus talibus, ut aut ista, aut graviora ferenda sint, àn hoc nos componimus, ut quam Tom.i.p. €Xpeditissime subsequamur. ^ Aristides Sicula secunda: ὅτε n μείζων ὁ φόβος τῆς ἐλπίδος, πῶς οὐκ ἄξιον φυλάττεσθαι ubi major spe metus est, quomodo non tempus est cavendi?
VI. 1 Exemplum sumamus ab eo, quod inter Gallie HisLiv.67. civitates consultatum olim narrat Tacitus: libertas am paw placeret. Libertatem intellige civilem, hoc est, jus regendze per se reipubliez: quod jus plenum est in statu populari, tem- peratum in statu optimate, presertim tali, ubi nemo civium ab honoribus arceatur. Pacem vero talem, qua bellum redimatur Li»ix:». internecinum, id est, ut Cicero alibi Grecis verbis hanc quzes- P In servitutem. dedant, ne fame ac Omnia securi pro libertate feremus...Sed li Y peste moriantur] Guido Blandratensis — Ped libertatem contemta nemo salute.; Ξ ^ 3 Banus amat neque enim certze susceptio cladis, in oratione ad Mediolanenses apud Gun- : Quam vitare queas, nisi cum ratione salutis, therum. (Lib, viir, vers. 155, ef seqq.) Libertatis amor, sed gloria vana putanda est.
VI. 1 Let us take an example from a deliberation which, as "Tacitus relates, was held among the cities of Gaul, whether they would try for Liberty or for Peace: where, by Liberty, we are to understand Civil Liberty, that is, the right of governing themselves: which right is plenary in a popular state, limited in an aristocracy, especially in one in which no one of the citizens is excluded from honours; and by Peace, we are to understand such a one as is the alternative of an internecine war, or as Cieero says, quoting Greek, where the question is about endangering the whole fortunes of the State; where nothing less than the destruction of the whole people is portended; as was the condition of Jerusalem besieged by Titus. In such ἃ case, what Cato would have said, who chose to die rather than submit to the rule of one man, every one knows: as Lucan says in that case, Jt is an easy exercise of' virtue to escape slavery by our own hand; and many other things in the same strain.
Car. XXIV.] JUSTIS CAUSIS SUSCIPIENDO BELLO. 423 tionem explicat, ἐὰν μέλλῃ διὰ τοῦτο περὶ τῶν ὅλων ἡ πόλις κινδυνεύειν: Puta, ubi recta sestimatio futuri nihil ferme aliud quam totius populi exitium videatur portendere: qualis erat status Hierosolymorum obsessorum a Tito. Hie Cato quid dieturus sit, qui mori quam uni parere maluit, nemo nescit; quo et illud pertinet: Quam sit non ardua virtus Lucan. iv Servitium fugisse manu.
Et multa alia ad eum modum.
2 At aliud dietat recta ratio: vitam scilicet, quse funda- mentum est omnium bonorum temporalium et zeternorum occa- sio, pluris esse quam libertatem; sive utrumque sumas in uno homine, sive in toto populo. Itaque Deus ipse pro beneficio imputat, quod non perdat homines, sed in servitutem tradat. 2 Ῥαγαὶ. xii Et alibi suadet per Prophetam Hebrzis, ut sese Dabyloniis 7er. xxvii. 13. Pin servitutem dedant, ne fame aec peste moriantur. Quare illud quamquam laudatum antiquis, Obsessum Peeno gessit quod Marte Saguntum: Lucan. iii. laudandum non est, nec quz eo ducunt. QUEUEE Hd 3 Internecio enim populi in hoe rerum genere pro maximo *** 9 malo haberi debet. Cicero de Inventione secundo necessitatis Car. 5 hoc ponit exemplum, necesse esse Casilinenses se dedere Anni- bali, quanquam necessitati aderat hsec adjunetio?nisi malint 4 Nisimalint fama perire] Anaxilaij ^ Xenophon. Procopius Gotth. 1v. (cap. qui ob famem Byzantium dediderat,hzece 12) οὐ γὰρ ἐπαινοῦσι τὴν ἑκούσιον τε- defensio fuit: pugnandum hominibus in λευτὴν ἄνθρωποι, ἔνθα τις ἐπίκειται homines, non in rerum naturam: ita κρείσσων τοῦ κατ᾽ αὐτὴν κινδύνου ἐλ- 2 But right reason dictates another course; namely, that life, which is the foundation of all temporal and the occasion of eternal good, is of more value than liberty; whether you take the alternative in a single man or in a people. And so God himself speaks of it as a benefit, that he does not destroy men, but delivers them into slavery; 2 Chron. viii. 7, 8, (of the remnant of the Canaanites spared by Solomon.] And in another place he, by the Prophet, persuades the Jews to submit to servitude under the Babylonians, that they may not die of famine and pestilence, Jer. xxvii. 11. And therefore the act of the Saguntines [who destroyed themselves in their city rather than yield it], though praised by the ancients, is not to be praised by us; nor the courses which lead to it.
3 For the destruction of ἃ people, in questions of this kind, is to be held as the greatest of evils. — Cicero puts this as an example of necessity, that it was necessary for the Casilinenses to surrender to Lib. xvii. 10.
In Othon.
Orat. Plat.ii.
424 MONITA DE NON TEMERE ETIAM EX [1.18.1]: fame perire. De Thebanis, qui Alexandri Macedonis tempo- ribus vixerunt, exstat hoc Diodori Siculi judicium: τοῖς πα- ραστήμασιν ἀνδρειότερον μᾶλλον ἢ 7] φρονιμώτερον χρησάμενοι προέπεσον εἰς πάνδημον τῆς πατρίδος ὄλεθρον' animi " spi- ritu forti magis quam. prudente internecionem patrie ac- cersiverunt, 4 De eo, quem diximus, Catone et Scipione, qui post victoriam Pharsalicam cedere Cosari noluerunt, judicium ex- stat apud Plutarchum: αἰτίαν ἔχουσιν ὡς πολλοὺς καὶ ἀγα- θοὺς ἄνδρας ἐν Λιβύῃ παραναλώσαντες οὐκ ἀναγκαίως" culpandi sunt tanquam qui viros multos et egregios im Africa perdiderint, nullo opere pretio.
5 Quod autem de libertate dixi, idem de aliis rebus ex- petibilibus dietum volo, si oppositi mali majoris justior aut par sit exspectatio. Nam, ut recte Aristides, moris est, navem servare rerum, non vectorum jactu.
VII. In penis quoque exigendis illud maxime observan- dum est, ne unquam eo nomine bellum suscipiatur in eum cui πίς" non laudant mortem voluntariam ^ Lib. vr.c. 1. $10. J. B.]
homines, quamdiu spes aliqua est peri- culo potentior. [Dictum, quod Auctor noster tribuit Anaxilao, non legitur apud XrNoPHONTEM, eo loco ubi His- toria illa narratur, Zist. Grac. Lib. τ. cap. 9. 8 12. Confudit forte Auctor, quod a Cyro dictum refert idem, Cyrip.
r Spiritu forti magis quam prudente] Idem cum explicasset consilia belli sus- cepti ab Atheniensibus post Alexandri mortem, ait, saniorum judicio eos πρὸς εὐδοξίαν oU βεβουλεῦσθαι" rov δὲ συμ- φέροντος διημαρτηκέναι. ad gloriam quidem recte consuluisse, sed ab utilitate Annibal; although they had the alternative of perishing by hunger. We have this judgment of Diodorus, concerning the Thebans of the time of Alexander of Macedon, that they were more brave than prudent, in bringing destruetion upon their country.
4 Concerning Cato, of whom we have spoken, and Scipio, who after the vietory of Pharsalia would not yield to Cesar, we have Plutarch's judgment, that they were to be blamed for having caused the destruction of many brave and excellent men in Egypt, for no valuable purpose.
5 What I have said of liberty, I would have understood also of other desirable objects, if the expectation of a greater opposite evil be more just, or be equal. As Aristides said, men are accustomed to save the ship by throwing overboard, not the passengers, but the cargo.
VII. Again, in exacting punishment, that: is especially to be observed; that we are never on such ground to engage in war with one who is as strong as ourselves. For asa civil judge ought to be much more powerful than the criminal, so must he be who undertakes Car. XXIV.] JUSTIS CAUSIS SUSCIPIENDO BELLO. 425 pares sunt vires. Nam ut judicem civilem, ita qui armis facinora velit vindieare, multo esse validiorem altero oportet: neque vero prudentia tantum, aut suorum caritas exigere solet, ut bello perieuloso abstineatur, sed sspe etiam justitia, rectoria scilicet, quze ex ipsa regiminis natura superiorem non minus ad curam pro inferioribus, quam inferiores ad obedien- tiam obligat. Cui eonsequens est id, quod recte a theologis est traditum, regem qui ob causas leves, aut ad exigendas cujet. 3,9. q.
peenas non necessarlas, et magnum secum perieulum trahentes, Molin. tract.
ts: Pics 1. de Just. c. bellum suscipit, teneri subditis ad reparationem damnorum, 103. qu: inde oriuntur: nam etsi non in hostes, in suos tamen veram committit injuriam, qui talibus de causis tam gravi malo eos implicat. Livius: justum. bellum quibus necessarium, et Lib. ix. 1. pia arma quibus mulla nisi in armis relinquitur | spes. Optat hunc statum Ovidius Zastorum 1. (vers. 715): Sola gerat miles, quibus arma coérceat, arma.
VII. Rara ergo belli sumendi eausa est, quee omitti aut non possit aut, non. debeat, puta cum jura sunt, ut Florus Liv. iv. 19.
aberrasse: ut ut qui properassent δια-. — qua omitti aut non possit aut non debeat] κινδυνεύειν μηδεμιᾶς ἀνάγκης κατε — Servius ad illud in x. ZEneidos, (vers. πειγούσης" periclitari nulla necessitate — 758): impellente: ne 'Thebanorum quidem tam Iram miserentur inanem HOBilY clado passi se admoneri. (Lib. Amborum, et tantos mortalibus esse labores. Xv1II, c. 10.) Quia nulla causa tam justa est, ut prop- * Rara ergo belli sumendi causa est, — terea bellum geri debeat.