to punish crimes by arms. And not only does prudence and charity for those who are dependent upon us require us to abstain from a perilous war, but often justice also, that is, rectorial justice; which, from the very nature of government, binds the superior to care for ^ the inferiors, no less than the inferiors to obey the superior. From which it follows, as theologians have observed, that a king who under- takes wars for light causes, or for the purpose of exacting punish- ments which are not necessary, and which bring great danger with them, is bound to his subjects for reparation of the loss thence arising to them; for if he do no injury to the enemy, he does one to his own subjects, when, for such causes, he implicates them in so great evils. As Livy says, war is just, when it is necessary; their arms are pious, who have no hope left except in arms. This is what Ovid wishes: No arms be borne save those which put down arms, VII. "Thus the cases are rare, in which war, either may not or ought not to be avoided; in cases only when, as Florus speaks, the enforcement of rights is worse than arms. Seneca says, We may Lib. i. de Clement.
Orat. 1. De Pace, Tom.
Hist. iv. 32.
Ad Att. vii. 7.
Suet. c. 25.
Gell. xiii. 3. Val. Max. vii. 2.
426 MONITA DE NON TEMERE ETIAM EX [1.5.1].
loquitur, armis ssviora. Seneca zncurri, ai, in pericula, ubi quiescenti paria metuuntur, aut etiam pejora: quem sensum Aristides sie extulit: τότε χρὴ κἀν ἄδηλον ἢ TO μέλλον αἱρεῖσθαι κινδυνεύειν, ὅταν τὸ τὴν ἡσυχίαν ἄγειν φανερῶς χεῖρον ἦ᾽ müseram pacem bello bene mutari, ait Tacitus, nempe cum, ut idem ait, awt ausos libertas sequetur, aut victi 4idem erunt: aut ubi (ut Livius loquitur) pac sereientibus gravior quam liberis bellum. Non si, ut apud Ciceronem est, apparet futurum, ut, si victus eris, proscriba- ris: si viceris, tamen servias.
IX. Alterum belli tempus, si, ita ut oportet, rem sesti- manti, à jure, et quidem quod momenti sit maximi, simul stent vires. Hoc est, quod Augustus aiebat, bellum non sus- eipiendum, nisi cum major emolumenti spes quam damni metus ostenderetur. Εὖ quod de prelio dicere solebant Scipio Afri- canus et L. /EÉmilius Paulus, idem huc non male aptaveris: non decertandum,. esse, "nisi summa, necessitudo aut summa, occasio data esset.
occasio data esset.
t Nisi summa, necessitudo] Plutar- chus Gracchis: πὸ ἄνευ τῆς ἐσχάτης ἀνάγκης ἐπιφέρειν σίδηρον, οὔτε ἰατρι- κὸν, οὔτε πολιτικόν" extra summam ne- cessitatem ferrum inferre, nec boni me- dici est, nec boni praesidis. (Pag. 845 A.) Marciani dictum apud Zonaram: μὴ δεῖν ὅπλα βασιλέα κινεῖν, ἕως εἰρη- νεύειν ἐξόν" non debere regem aria mo- vere, quamdiu pace frui liceat. (Lib. xir. cap. 25.fin.) Augustinus 1,. epi- stola ad Bonifacium: pacem habere vo- luntatis est: bellum autem debet esse ne- cessitatis, ut liberet Deus a necessitate et conservet in pace. [Ubi legitur: Pa- Locum autem tum maxime hoc habebit, cem habere debet voluntas, bellum neces- sitas. Epist. xcv. vulg. 189. 8 6..Ed. Benedictin.]
" Terrore ac fama] Leo spernens lela diu se terrore solo tuetur, ac velut cogi testatur. Habet id Plinius Histo- rie Naturalis vii. cap. 16.
* Utique dolenda] Lacedzmonii in oratione, qua exstat apud Diodorum Siculum, libro xin. (cap. 52) θεωροῦν- τες τὰς ἐν τῷ πολέμῳ φιλονεικίας πολλὰ καὶ δεινὰ πάθη ποιοῦσας, οἰόμε- θα δεῖν φανερὸν ποιῆσαι πᾶσι καὶ θεοῖς καὶ ἀνθρώποις, ὅτι τούτων ἥκιστα πάν- των ἐσμὲν αἴτιοι" Cum, videamus, ex vun, into danger, when we have as much to fear if we sit still: so Aris- tides. "This Tacitus puts, by saying that A miserable peace is well changed for war; where, as he also says, Liberty may crown the attempt, and defeat will leave them no worse. So Livy: but not when the pre- tence is as Cicero describes it; If you are conquered you are pro- scribed; if you are victorious you are a slave.
IX. Then only is the time for war, when we have right on our side, and, what is of the greatest consequence, strength also. This is what Augustus said, that war was not to be undertaken except when there could be shewn more hope of gain than fear of loss. What Scipio Africanus and Emilius Paulus said of a battle, may be ap- Car. XXIV.] JUSTIS CAUSIS SUSCIPIENDO BELLO. 427 cum spes est, "terrore ac fama, nullo aut exiguo periculo rem confici posse: quale erat Dionis consilium ad liberandas Syra- piod. xv. 17. cusas. In epistolis Plinii est: quod est pulcherrimum: vic- Liv. ii. Ep. 7. toric genus, terrore perdomuit.
X. 1 Smva res bellum est, inquit Plutarchus, cumu- Vit. Camill lumque secum trahit injuriarum et insolentis. Et sapienter Augustinus: quorum malorum (de his loquitur, qu: ex bello D: C" Dei nascuntur) multas et multiplices clades, diras et duras ne- cessitates, si, ut dignum est, eloqui velim, quamquam nequa- quam, sicut res postulat, possum, quis erit prolize disputa- tionis modus? sed. sapiens, inquiunt, justa bella gesturus est: quasi non, si se hominem meminit, multo magis dole- bit justorum mecessitatem, sibi exstitisse bellorum: quia nisi justa, essent, ei gerenda, nom essent: ac per hoc sapi- enti nulla bella essent. Iniquitas enim partis adverse justa bella ingerit gerenda. sapienti, imo et necessaria: qua ini- quitas homüni *utique dolenda, quia hominum est, et si nulla ex eo bellandi necessitas nascatur. Hac itaque mala bello plurimas inimicitias, plurima atro- cia oriri, nostri officii durimus cunctis Diis hominibusque testatui: facere, cau- sam horum a nobis non esse. Plutarchus ANNuma, (pag. 78 n.) τί οὖν, φήσει τις, οὐκ ἐπὶ τὸ βέλτιον προῆλθεν 1j Ῥώμη τοῖς πολέμοις; ἐρωτῶν ἐρώτημα μα- κρᾶς ἀποκρίσεως δεόμενον, πρὸς ἀνθρώ- πους τὸβέλτιον ἐν πλούτῳ, καὶ τροφῇ, καὶ ἡγεμονίᾳ, μᾶλλον ἢ σωτηρίᾳ καὶ πραότητι καὶ τῇ μετὰ δικαιοσύνης αὐ- ταρκείᾳ τιθεμένους" hic si quis mihi dixerit, nonne Roma, per bella profecit plurimum, questionem moverit longe responsionis egentem, apud homines, qui profectum ponunt in opulentia, in deliciis, in imperiis militaribus, non in salute populi, in lenitate, in justitia suo con- tenia. Stephanus medicus Chosroi Persarum regi apud Procopium Persi- corum 11, οὐκοῦν, ὦ κράτιστε βασιλεῦ, φόνους σοι καὶ μάχας ἐργαζομένῳ καὶ πόλεων ἀνδραποδισμοὺς, τῶν μὲν ἀλ- λων ἴσως ὀνομάτων παρέσται τυχεῖν. τὸ δὲ ἀγαθῷ εἶναι δοκεῖν, οὐ μήποτε ἔσται" ἐϊδὲ, rer mazime, in cedibus et pugnis et urbibus subigendis occupato ália forte nomina contingant, bonus au- tem ut per hec credaris, fieri nequit. (Cap. 26.) Adde locum egregium plied to war in general; that We ought never to fight except there were either the greatest necessity or the greatest occasion. And this is espe- cially true, when there is a hope that the matter may be brought to an issue merely by terror and by the reputation of strength, with little or no danger. victory, conquering by terror.
Pliny says, He gained the most brilliant kind. of X. 1 War, says Plutarch, is a dire business, and brings with it an accumulation of injuries and cruelty. And Augustine says wisely, that this being so, the wise man will not be satisfied merely if the war is just; he will grieve that there should be a necessity for just wars; since, except they were just, he would not go to war; and in Lib. iv. de Civ. Dei, c.
Dissert. 14.
Epist. 88.
ZElian. xiv.
428 MONITA DE NON TEMERE ETIAM EX [Lix. II. tam magna, tam horrenda, tam seva quisquis cum dolore considerat, miseriam. necesse est fateatur: quisquis autem vel patitur ea sine animi dolore, vel. cogitat, multo utique miserius ideo se putat beatum, quod. et humanum perdidit sensum. ldem alio loco: belligerare malis videtur felicitas, bonis necessitas. Maximus autem "Tyrius: τῆς τοῦ πολε- μεῖν χρείας κἀν ἀφέλῃς τὸ ἄδικον, ἐλεεινὸν αὐτῆς τὸ ἀναγκαῖον" de bello etiamsi demas injustitiam, 1psa per se necessitas miseranda est. ldem: φαίνεται ὁ πόλεμος τοῖς μὲν δικαίοις a va^ykacos ὧν, τοῖς δὲ ἀδίκοις €kovctog" αρ- paret bellum a, justis non sumi nisi necessario, ab injustis sponte.
9 Cui Senece illud addendum, non esse homini homine prodige utendum. Philiseus Alexandrum monebat, ut glorise quidem studeret, sed ea lege, ne se pestilentiam aut magnum Guieciardini libro xv1. (in Oratione E- piscopi Osim.)
Y Quod multum sanguinem fudisset] Οὐκ ἐπιτρέπει δὲ πολλοὺς πολέμους ἠγωνισμένῳ καὶ φόνῳ τῶν ἐχθρῶν με- μιασμένω" non permisit templum struere ei qui multa bella bellasset, pollutusque esset, hostili quidem, attamen sanguine. Verba sunt Josephi libro vir. cap. 4.
ubi et plura in hane sententiam sequun- tur. Plinius libro vir. cap. 25. post re-. lata Csesaris Dictatoris prelia: ποῖ equidem in gloria posuerim tantam etiam coactam humani generis injuriam. Phi- lo de Vita Mosis: kai ydp εἰ νόμιμοι αἱ κατ᾽ ἐχθρῶν σφαγαὶ, ἀλλ᾽ ὅγε κτεί- νων ἄνθρωπον, εἰ καὶ δικαίως καὶ ἀμυ- νόμενος καὶ βιασθεὶς, ὑπαίτιος εἶναι this very way, there would be no wars. 'The iniquity of men may make wars just, and even necessary; but this iniquity is a thing to be lamented, even if it did not lead to war. Whoever considers the evils of war, must confess the miseries of the case; who suffers it without grief, is more miserable in his joy, because he has lost the sense of humanity. And in another place, Te bad think war a pleasure, the good, a, necessity. Bo Maximus Tyrius.
2 To which we must add what Seneca says, that man is not to use man prodigally. Philiscus admonished Alexander, that he might consult his glory, but on condition that he did not make himself a pestilence or a plague: meaning that he must not bring about the destruction of populations and the desolation of cities, such as a pestilence produces: while nothing more becomes a king, than to provide for the safety of all, as peace does provide.
3 When we consider that by the Hebrew law he who had slain a man, even without intending it, was obliged to fly; that God for- bade his temple to be built by David, who is related to have carried on pious wars, because he had shed much blood; that even among the ancient Greeks, those who had stained their hands with man- Car. XXIV.) JUSTIS CAUSIS SUSCIPIENDO BELLO. 439 morbum faceret: inteligens populorum occidionem, desola- tionem urbium, pestilenti. esse opera: nihil autem magis esse regium quam consulere omnium saluti, quz pace con- tinetur.
3 Si jure Hebrzo et qui non volens hominem occidisset Nw-xxxv. fugere debebat: si Deus a Davide, qui pia bella gessisse dieitur, ideo templum suum:edificari vetuit "quod multum sanguinem fudisset: si apud Grzcos veteres expiatione opus habebant etiam qui sine culpa manum cesde maculassent: quis non videat, przsertim Christianus, quam res sit infelix et mali ominis, quantoque nisu fugiendum bellum etiam non in- justum? Certe apud Gr:ecos Christianismum professos diu observatus est canon, quo sacris ^ad tempus arcebantur qui asi. aa...Amphil. hostem in qualieumque bello interfecissent. Epist. 1. 13.
1 Chron. xxviii. 3.
δοκεῖ διὰ τὴν ἀνωτάτω kal κοινὴν συγ- γένειαν᾽ οὗ χάριν καθαρσίων ἐδέησε τοῖς κτείνασι πρὸς ἀπαλλαγὴν τοῦ νομισθέντος ἄγους γεγενῆσθαι" quam- vis enim legibus permisse sint hostium occidiones, attamen quisquis hominem interfecerit, quamvis juste, quamvis ad sui tutelam, quamvis coactus, aliquid labis contraxisse creditur, propter illam communem a summa causa venientem cognationem. Quapropter et purgatione quadam opus habebant tales interfec- tores, ad eluendum quod commissum vide- batur piaculum. (Pag. 650 E.)
z Ad tempus] "Triennio. Zonaras Ni- cephoro Phoca. (Lib. xvr. cap. xxv. pag. 209. Tom.1r..Ed. Reg.)
slaughter, even without fault, had need of expiation; how can any one fail to see, especially any Christian, what an unhappy and. dis- astrous thing, and how strenuously to be avoided, is a war, even when not unjust?
Certainly among the Greeks who professed Christianity, the Canon was long observed, by which those who had killed an enemy in any war whatever, were for a time excluded from participation in sacred offices.
Lib. i. 5.
Navar. xxiv.
CAPUT XXV. DE CAUSIS BELLI PRO ALIIS SUSCIPIENDI.
1. Bellum suscipi juste pro sub- — VIT. Posse tamen id sine peccato ditis: omitti, si quis aut sibi metuat, II. Aon semper tamen suscipien- aut etiam nocentis vite.
dum. VIII. A0. pro subditis alienis defen- III. A» subditus innocens hosti dendis justum. sit bellum, disdedi possit, wt periculum vite- tinctione explicatur.
tur. IX. JInjustas esse societates et mer- IV. Bella item juste suscipi pro cenariam, militiam sine caufederatis cequalibus et incequa- sarum, diserimine, libus. X. Etiam precipue prede aut. V. Et pro amicis: stipendii causa, militare vitio- VI. Zio et pro hominibus quibus- sum, esse.
vis: DA UPRA cum de his, qui bellum gerunt, egimus, dictum ostensumque a nobis est, naturaliter non tantum unumquemque sui juris esse executorem, sed et aleni: quare quae causz justze sunt ipsi, eujus res agitur, ezedem juste sunt iis, qui aliis opem ferunt.
2 Prima autem maximeque necessaria cura *pro subditis, 1 Confer PurENponrIUM, De Jure ἃ Pro subditis] Procopius Persico- Nat. et. Gent. Lib. vir. cap. vi. S 14. — 7um τι. οὐ γὰρ ὁ μηδὲν αὐτὸς ἀδικῶν J. B. δίκαιος, εἰ μὴ καὶ τοὺς ὑφ᾽ ἑτέρων dài- CuaPrER XXV. Of the causes of undertaking War on the account of others.
I. 1 When we above spoke of those who make war, it was said and proved by us that, by Natural Law, not only each person has an executive power to assert his own right, but also the rights of others. Whence it follows, that the causes which justify him whose interest is concerned, do also justify those who help him.
2 "The first and closest of such relations is, the care which we are bound to exercise for those who are under us, whether as members of a family or of our civil community; for these are, in a way, ἃ part of him who is at the head of the body, as we there said. — Thus the Gibeonites having put themselves under the Jewish people, that people took up arms for them, with Joshua for their leader. Our ancestors, says Cicero, often wndertook war, because merchants and sailors belonging to them were treated with injury. And elsewhere, How many wars did our ancestors undertake because Roman citizens Car. XXV.] DE CAUSIS BELLI, ETC. 431 sive qui familiari, sive qui civili subsunt imperio; sunt enim quasi pars rectoris, ut ibidem diximus. Sie pro Gabaonitis, qui se populo Hebrzeo subjecerant, arma sumsit is populus, duce Jos. ». 6. Josua. Majores nostri, inquit Cicero ad Quirites, sepe, mer- Ὁ αι. pro. catoribus ac naviculariis injuriosius. tractatis, bella gesse- c» runt. Alibi: quot bella majores nostri susceperunt, quod Verr. v. 59. cives Romani injuria affecti, navicularii retenti, mercatores spoliati esse dicerentur? lidem Romani pro quibus sociis arma sumere noluerant, pro iis deditis, id est factis subditis, eadem sumere necessarium duxerunt. Campani ad Romanos: Apud Liv. quandoquidem nostra tueri adversus vim atque injuriam justa vi non. vultis, vestra, certe defendetis. Florus a Cam- Liv i 16. panis fedus, quod ante habebant, sanctius ait factum omnium suorum deditione. ides agi visa, inquit Livius, deditos Li. vii. 31. non prodi.
II. Non tamen semper, quamvis justa causa subditi ali- eujus obligat rectores ad bella sumenda: sed ita demum, si id sine omnium aut plurium subditorum incommodo fieri potest. Rectoris enim officium magis circa totum quam circa partes versatur: et quo pars est major, eo ad totius naturam propius accedit.
IIL 1 Itaque, si civis unus, quamvis innocens, ad exitium κουμένους ἔχων ἐν ἐξουσίᾳ ῥύεσθαι πέ- — ut tutetur sibi commissos adversus ali- φυκεν" neque enim statim justus est, qui — enas injurias. (Cap. 15.) injuriam nulli facit, nisi et eo sit animo, were injured, their navigators detained, their merchants. despoiled! 'The same Romans, though they would not take up arms for their allies, yet when the same peoples had become their subjects, thought it necessary to do so. The Campanians say to the Romans, Since yow will not allow us to defend our property against force and injury by our own just force, yow will certainly defend it by syowrs. Florus, as ambassador of the Campanians, says that the league which existed before had become more sacred by the surrender of all his country- men. 4f was considered a point of good faith, says Livy, not to desert those who had. surrendered to us.
II. But yet it is not always, even if the cause of a subject be just, that it obliges the rulers to enter upon a war; but then only, if it can be done without the damage of all, or the greater part, of the subjects. For the office of the ruler is concerned more with the whole than with the parts; and in proportion as the part is greater, it approaches nearer to the nature of the whole, III. 1 Therefore if one citizen, though innocent, be demanded by DE CAUSIS BELLI Soto, deJus. ab hoste deposcatur, Pdubium non est, quin deseri possit, εἰ Jur. d jt τ ius Lib. i. contr.
App. Alex. Bell. Civ. ii.
si appareat, civitatem hostium viribus multo esse imparem. ? Disputat contra hane sententiam Ferdinandus Vasquius: sed, si non tam verba ejus, quam propositum spectetur, hoc videtur agere, ne civis talis temere deseratur, ubi eum defendi posse spes sit. Nam οὖ historiam adfert Italici peditatus, qui Pompeium rebus nondum plane desperatis deseruit, de sua salute certior factus a Cesare; quod ille non immerito im- probat.
2 An vero etiam tradi in manus hostium possit civis innocens, ut vitetur imminens alioqui civitatis excidium, dispu- tant eruditi, et olim disputatum est, ut cum Demosthenes nobilem illam de canibus, quos lupi pacis causa ab ovibus tradi sibi postulabant, fabulam protulit ^ Negant id lieere non Vasquius tantum, sed is, cujus sententia ut perfidie pro- pinqua a Vasquio arguitur, Sotus. Ponit tamen Sotus, teneri talem civem se hostibus tradere: hoc quoque negat Vasquius, quia natura societatis civilis, quam sui quisque commodi causa iniit, id non postulet.
b Dubium non est, quin deseri possit] Vide consilium Nicephori Patriarchz datum Michaeli Rangabz de transfugis pacis causa reddendis Bulgarorum duci, ubi hzee verba apud Zonaram: κρεῖσσον εἶναι παθεῖν κρίνοντες μετρίους was, ἢ πλήθη πάσχειν ἀνήριθμα" satius judicemus esse, paucos aliquos mala ferre quam immensam multitudinem. (110. x v. cap. xvii. pag. 127.)
? Vide PurrwponriuM, De Jure Nat. et Gent. Lib. vir. cap. ii. ὃ 5. J. B.
3 At vero hoc casu incertum satis the many, in order to be put to death, it is not doubtful that he may be given up*, if it appear that the state of which the demand is made is much too weak to contend. Vasquius disputes against this opinion; but if we look, not so much at his words, as at his purport, he seems to come to this, that such a citizen is not lightly to be - deserted, when there is a hope that he may be defended. For he adduces the history of the Italic infantry, which deserted Pompey when his cause was not yet desperate, being assured of their safety by Cmsar; which he blames, and deservedly.
2 Whether an innocent citizen may be delivered into the hands * This is an example of the evil of laying down rules for cases of necessity. If a city under the terror of destruction from a cruel enemy, should give up an inno- cent person to death, we might excuse them when the thing was done; but we can hardly look upon it as a speculative opinion which they may morally hold beforehand, that men are right in doing so. "The certainty of saving themselves by such means must be doubtful, as Barbeyrae says: and no protest could be strong enough to express the horror which the Rulers of a State ought to feel towards such astep. W. W.
Car. XXV.] PRO ALIIS SUSCIPIENDI. 433 3 Sed hine nihil aliud sequitur, quam ex jure proprie dieto eivem ad hoec non teneri: at non etiam caritatem pati, ut aliter faciat. Multa enim sunt non justiti:» propriz dietze sed dilectionis officia, quze non tantum cum laude przstantur, quod Vasquius agnoscit, sed etiam omitti sine culpa nequeunt. Tale autem omnino hoe videtur esse,?ut maximae multitudi- nis innocentis vitam suz unius quis praeferat. Praxithea in Euripidis ZrecAtheo (vers. 32, et seqq.): Etzep yàp ἀριθμὸν οἶδα kai τοὐλάσσονος Τὸ μεῖζον, εἷς μὲν οἶκος οὐ πλέον σθένει, Πταίσας ἁπάσης πόλεος, οὐδ᾽ ἶσον φέρει.
Si namque numeros, quidque sit plus aut minus, Percipimus animo, *non malo unius domus Commune vinci, sed nec zequari potest.
Atque ita Phocion Demosthenem atque alios hortabatur ad exemplum Lei filiarum et *Hyacinthidum potius mortem ipsi subirent, quam malum irreparabile patrie inferri sinerent. Cicero pro P. Sextio: δὲ mihi in aliqua nave cum meis ami- cis naviganti hoc accidisset, ut multi ev multis locis pradoest, an unius illius periculo salva futura ^ elvav iniquum est, totum fieri accessiosit multitudo, Plura diximus in Notis em partis. Locus est apud Philonem nostris Gallicis. J. B. fine libri 1. de Vita Mosis, ubi et alia c Non malo unius domus lectu dignissima. (Pag. 652.)
Commune vinci, sed nec zquari potest] 4 Hyacinthidum] Vide Apollodorum Οὐ δίκαιον προσθήκην τὸ ὅλον μέρους ἴπ bibliotheca. (Lib. rrr. cap. xiv. n. 8.)
of the enemy to avoid the otherwise imminent destruction of the city, the learned dispute, and the dispute existed also in ancient times; as when Demosthenes narrated the clever fable of the wolves requiring the sheep to give up their dogs for the sake of peace. That it is not lawful to do so, is maintained not by Vasquius only, but Sotus also, whose opinion Vasquius condemns as approaching to perfidy. Yet Sotus holds that such a citizen is bound to surrender himself to the enemy: this Vasquius denies, because the nature of civil society which every one enters into for his own advantage, does not require such a step.
3 But from this, nothing follows but that a citizen is not bound to this step, by any law properly so called; but it does not follow that charity allows him to do otherwise. For there are many duties, not ofjustice properly so called, but of good will, which it is not only laudable to perform, but which it is blameable to omit. And of such nature appears this to be, that each person should prefer the life of an innocent multitude to his own. So Euripides. And so Phocion exhorted Demosthenes and others that they should rather 28 [cno. π.} Diod. xvii, 15.
Lib. xlv. 26.
434 DE CAUSIS BELLI [Lix. II.
nes classibus eam navem se oppressuros minarentur, nisi me unum. sibi dedid4ssent: si id vectores negarent, ac mecum simul interire, quam me hostibus tradere mallent: jecissem me potius ipse àn profundum; "wt ceteros conservarem, quam. 4llos imei tam. cupidos non modo ad certam mortem, sed, in magnwm vite diserimen adducerem. Idem de Finibus Ir: Vér bonus et sapiens, et legibus parens, et civilis officii non ignarus, utilitati omnium plus quam unius ali- cujus aut suc consulit. Apud Livium de Molossis quibusdam dictum legimus: equidem pro patria, qui lethum oppetissent, sepe fando audivi: qui patriam pro se perire equum cen- serent, hà primi inventi sunt.
4 Sed, hoc posito, restat dubitatio, an, quod ille facere tenetur, ad hoc cogi quoque possit. Negat hoe Sotus exem- plo divitis qui egeno stipem dare ex misericordisze przescripto tenetur, cogi tamen nequit. Sed notandum est, aliam esse rationem partium inter se, aliam superiorum, ubi cum sibi sube Etiam ad alia, que virtus quelibet ^ nienses: adde quse allata ad libri r. cap. precipit] Sie apud Lucanos pena erat 1. 8 9. dicta prodigis, ingratis apud Macedonas, f Ad bella, quibus justa. causa non otiosis apud eosdem Lucanos et Athe- ^ subsit] Vide Simlerum de Republica submit to death, after the example of the daughters of Leos and the Hyacinthids, than bring an irreparable calamity on their country. Cicero, pleading for Sextius, says, that if he were in a ship attacked by pirates who demanded him in particular, and would destroy the ship if he were not given up, he would rather throw himself into the sea than bring upon all the rest, not only certain death, but even extreme danger of death. And again, he says that a wise and good man will rather consult the safety of all than of any one in parti- cular, even of himself. In Livy we read: I have often heard of men who would die for their country, but I never heard of any who thought it reasonable that their country should perish for them.
4 But, this being assumed, there remains this doubt, whether, what they are thus bound to do, they can be compelled to do. — Sotus denies this, adducing the example of ἃ rich man who is bound to give alms to à needy man by the rule of mercy, but cannot be compelled to do so. But it is to be remarked that the relation of such parties is different from that of superiors compared with subjects. For an equal cannot compel an equal, except to that which he has a right to, speaking strictly. But a superior can compel him to other things also which any virtue prescribes; because in the peculiar right of a supe- rior as superior, this is comprehended. Thus in a great scarcity of παν. ns RICE EDT wonic feli. τοι Car. XXV.] PRO ALIIS SUSCIPIENDI. 435 ditis comparantur. Nam par parem cogere non potest, nisi ad id quod ex jure debetur stricte dicto. At superior cogere potest *etiam ad alia, que virtus quelibet przcipit, quia in jure proprio superioris, qua superior est, hoe est compre- hensum. Sie in magna frumenti penuria cives cogi possunt, quod habent, in medium conferre: quare et in nostra illa con- iroversia verius videtur, cogi posse civem, ut id faciat, quod exigit caritas. Atque ita is quem dixi Phocion amicissimum quendam sibi Nicoclem nomine demonstrans aiebat, huc malo- rum ventum, ut si Alexander eum deposceret, ipse deden- dum censeret.
IV. Subditis proximi, imo pares sunt in hoc, ut defendi debeant socii, in quorum federe comprehensum id est, sive in tutelam sese et fidem aliorum dederunt, sive mutua auxilia pacti sunt. — Qué non repellit injuriam ὦ socio, si potest, tam est in vitio, quam $lle qui facit, ait Ambrosius. —Pactiones autem tales fad bella, quibus justa causa non subsit, porrigi Helvetiorum [pag. 160. Edit. Elzevir.] Domino guerram faciente alicui, si sci- atur, quod juste, aut cum dubitabitur, vasallus eum adjuvare tenetur. | Sed cum palam est, quod irrationabiliter eam facit, adjuvet eum ad ejus defen- sionem, ad offendendum vero alium non adjuvet. Lib. ir. de Feudis "Tit. 28, Hic finitur. [Vide supra c. 15, S 13, corn, the citizens may be compelled to contribute to the common stock what each one has; and thus, in this question before us, it seems to be sound doctrine that the citizen may be compelled to do that which charity requires*. And thus Phocion, whom I have already mentioned, pointed out.a very intimate friend of his, Nicocles by name, and said that matters were come to such a miserable condition that if Alexander demanded Aim, he would be of opinion that he ought to be given up.
IV. As parties whom we are bound to defend, next to our sub- jects, come our allies. This is comprehended in our engagement with them, whether they have put themselves under the authority and protection of others, or have contracted for mutual aid. e who does not repel am injury for an ally, if he can, is in the wrong as much as he who does the injury, says Ambrose. That such contracts are not to be extended to wars, where there is no just cause for the war, we have elsewhere said. And this is the reason why the Lacedo»mo- * ΤΕ is quite extravagant to place the sacrifice of one's own life on a level with other offices of charity. As Grotius himself has just said, (chap. xx1v. 6,) life is the foundation of all enjoyment in this world, and the occasion of all the bappi- ness of another: and it must be only under peculiar circumstances that a man can dispose of these possessions, as if they resembled other possessions. 'W.
Less. ii. 9. dub. 7.
Plutareh. i5 Phocion. p.
De Offic. i. 36.
Thuevd. i.
Liv.xxxiv.22.
Vide supra, Viet. de Ind. Cajet. 2, 2.
436 DE CAUSIS BELLI [Lrx. II.
haud posse diximus alibi 10 hsc est causa, cur Lacedz- monii, priusquam bellum in Athenienses susciperent, sociis omnibus de causs justitia Judicium permiserint: et Romani Grsecis de bello in Nabidem. Nunc illud addamus, ne tune quidem teneri socium, si nulla spes sit boni exitus. Boni enim, non mali causa societas contrahitur. ^ Defendendus autem Soclus est etiam contra alium itidem federatum, nisi priori federe aliquid specialius convenerit. Sie Coreyrsos, si causa eorum justa erat, Athenienses defendere potuerunt etiam con- tra Corinthios socios vetustiores.
V. Tertia causa est amicorum, quibus auxilium promis- sum quidem non est, sed tamen amicitie quadam ratione debe- tur, si facile et sine incommodo exhiberi possit. Sic pro Lotho cognato arma sumsit Abrahamus: Antiatibus *preeceperunt Romani, ne in Grzscos, utpote Italorum cognatos, piraticam exercerent. lidem sepe non pro socis tantum, quibus ex federe id debebatur, sed pro amicis bella susceperunt, aut sus- cipere minati sunt.
VI. Postrema latissimeque patens est, hominum inter se E Terlia causa est amicorum] Ora- Οὔ σε θεμιστεύσω. περικαλλέος ἔξιθι ναοῦ. culum vetus, [apud ZErrAwuM, Var. Non ope juvisti przsens in morte so- Hist. 111. 44.] dap ΕΝ ET oM ἢ Ἀνδρὶ φίλῳ θνήσκοντι παρὼν πέλας οὐκ Effabor tibi nil, nisi, Templi finibus exi.
ἐβοήθεις" nians, before they began their war with the Athenians, put the mat- ter to the judgment of all their allies; as also the Romans did with regard to the Greeks, respecting the war with Nabis. We will further add, that even in such a case, the ally is not bound, if there be no hope of a good result. For such alliances are contracted, not for the sake of evil results, but of good. An ally however is to be defended even against another confederate, except there be some special stipulation to the contrary in some previous convention. Thus the Corcyreans, if their cause was good, might have received defensive aid from the Athenians, even against the Corinthians, το were their old allies. V. The third cause [in which we may undertake war on account of others, subjects and allies being the first two cases,] is the cause of friends, to whom we have not promised aid, but to whom it is in a manner due on the ground of friendship, if it can be given easily and without inconvenience. Thus Abraham took arms for Lot, his relative; the Romans commanded the Antiates not to exercise piracy against the Greeks, as being related to the Italians. "The Romans too, often Car. XXV.] PRO ALIIS SUSCIPIENDI. 437 Homo in Cic. de Fin.
conjunctio, qu:& vel sola ad opem ferendam sufficit. or L. ut vim, 3.
adjutorium mutwwm generatus est, ait Seneca. Ejusdem est: L "vim3. Sapiens, quoties poterit, fortune intercedet. — Euripides in 575, i δ. Supplicibus (vers. 267, et seqq.): Mu Probent saxa perfugium feris, Arsque famulis, urbibus pressis malo Tutamen urbes. Ambrosio fortitudo, quce defendit infirmos, plena justitia, neoric. i. 57.
qua de re supra quoque egimus.
ὙΠ. 1 Quzritur hie, an teneatur etiam homo hominem, populus populum ab injuria defendere. "Plato puniendum De Leg. ix censet, qui vim alteri illatam non arcet: quod et /Egyptiorum n Diod. 77 legibus cavebatur. Sed primum, si manifestum sit periculum, non teneri certum est: potest enim suam vitam et res alienis praferre. Atque ita interpretandum censeo illud Tullii, qué re ope. i. 7. non defendit, nec obsistit, si potest, injurio, tam est in vitio, quam si parentes, aut patriam, aut socios deserat: ut potest illud intelligamus, eum suo commodo: nam et idem alibi dicit, non defendi homines sine vituperatione fortasse possunt.
Lib. i. 5.
Apud Amm. Mare. xxx.
4 Habet hoc Auctor e STRABONE, Geogr. Lib. v. sed rem non satis adcu- rate narrat. inspice, si lubet, locum, h Plato puniendum censet, qui vim alteri illatam non arcet] Et Hebrzi, Moses de Kotzi precepto jubente LXXVII. LXXX. vetante CLXIV. OLXY.
pag. 954,355. Edit. Paris. Casaubon. J. B.
took up arms for their allies, not only when they were bound to do so by treaty, but also for their friends; or threatened to take up arms in such cases.
VI. The last and widest reason for taking up arms, is the con- nexion of men with men as such, which alone is often sufficient to induce them to give their aid. Men are made for mutual help, says Seneca, and the like; so Euripides and Ambrose.
VIL 1 Here the question is raised, whether man be bound to defend man, and people to defend people, from wrong. Plato thinks that he ought to be punished who does not repel force offered to another; and this was also provided by the laws of the Egyptians. But, in the first place, if the danger be manifest, it is certain that he is not so bound; for he may reasonably prefer his own life and pos- sessions to those of others. And in this sense, as I conceive, wo are to interpret what Cieero says, that he who does not repel and resist. an injury when he can, is as much in fault as if he were to desert his parents, or his country, or his allies: when he can, we are to understand, with convenience to himself: for the same writer elsewhere says, Per- 438 DE CAUSIS BELLI [Lzs. II.
Fragm. ἵν. 9. Apud. Sallustium est in historüs: omnes, qui secundis rebus Less. ii. 4.
suis ad. belli societatem orantur, considerare debent, liceatne tum pacem agere; dein, quod queritur, satisne pium, tutum, gloriosum, an indecorum sit.
2 '!Senecze quoque hoc non spernendum: suceurram pe- vituro, sed ut ipse non peream, nisi si futurus ero magni hominis aut magne rei merces. Sed ne tunc quidem tene- bitur, si oppressus nisi morte invasoris eripi non potest. Nam si invasoris vitam, qui invaditur, susze potest przferre, ut alibi diximus, non peecabit, qui invasum id aut credet, aut volet malle: przsertim cum ex parte invasoris majus sit periculum damni irreparabilis et sempiterni.
VIII. 1 Est et illud controversum, an justa sit belli causa pro subditis alienis, ut ab eis arceatur imperantis inju- ria. Sane ex quo civiles societates institutze sunt, certum est, rectoribus cujusque speciale quoddam in suos jus qussitum. Euripides Heraclidis (vers. 149, 144): Δίκαιοι δ᾽ ἐσμὲν οἰκοῦντες πόλιν Αὐτοὶ καθ᾽ αὑτοῦς κυρίους kpaívew δίκας.
Nos, quotquot hujus colimus urbis mcenia, Sufficimus ipsi nostra judicia exsequi.