i Senece quoque] Locus est de Be- ^ lato,salutarem vocem homini non pigebit neficiis xx. 15. alter non dissimilis ejus- ^ emiftere. Vide quz supra libro 11. cap. dem argumenti Lib.r. cap. 10. Dignum — i. ὃ 8. etiam impendio sanguinis mei tuebor, et k Rescindere nunquam in partem discriminis veniam: indignum, Dis licet acta Deum.]
si eripere latronibus potero clamore sub- — Ejusdem esti. Metamorph. (vers. 336): haps we cannot defend men without incurring blame. So Sallust says that when we are asked to assist, allies, it is to be considered whether. - we moy abstain from war; and then, whether what is required is suffi- ciently pious, safe, glorious; or on the other hand, wnbecoming.
2 And the warning of Seneca is not to be despised: 7 am willing to help a man who is perishing, but so that I myself do not perish; evcept I am to be the ransom. of a great man or ὦ great cause. And even then, he will not be bound, if the person oppressed cannot be extricated without the death of the assailant. For if he may in some cases prefer the life of the assailant to his own, when he is attacked, as we have elsewhere said, he will not be wrong who either thinks or desires that another person so attacked has the same preference: especially when there is a greater danger of irreparable and eternal loss on the part of the invader.
VIIL 11 There is also another question, Whether a war for the Car. XXV.] PRO ALIIS SUSCIPIENDI. 499 Nee alio illud pertinet: Spartam, tibi quz contigit, orna: Nobis fuerint eura Mycenze. Et Thucydides inter summi imperii signa posuit τὸ αὐτόδικον, judiciorum summam potestatem, non minus quam τὸ αὐτό- νομὸν kai τὸ αὐτοτελὲς, id est, legum et magistratuum ereandorum jus. Nec alio pertinet pocticum illud: Non illi imperium pelagi regnumque tridentis, Sed mihi sorte datum. Et huie non dissimile illud: * Rescindere numquam Dis licet acta Deum.
Et apud Euripidem: Mos ille est Deum; Quod cupit unus, huic nefas obsistere: Nimirum, ut recte explicat Ambrosius: ne, wsurpata alia- rum partium sollicitudine, bellum inter se incitarent: τοὺς σφετέρους avrov τινα κολάζειν, 'ut in suos quisque animad- vertant, sequum esse censent Corinthi apud Thucydidem. Et Perseus in oratione ad Martium, quod in Dolopes fecisset, negat se defensurum: jure, inquiens, feci meo, cum mei regni, Neque enim licet irrita cuiquam Facta Dei fecisse Deo.
Ut in suos quisque animadvertant] dalicorum 1. σὴν ὑπάρχουσαν 1'yeuovíav αὐτόν τινα διοικεῖσθαι καλὸν, kal μὴ ἀλλοτρίας οἰκειοῦσθαι φροντίδας" quod cuique obtigit imperium, id ut adminis- tret, ac ne alienas curas in se trahat, honesto convenit. (Cap. 9.)
Augustinus 11. de Libero Arbitrio: non enim, ut alicujus est bonitatis, alienis praestare beneficia, ita justitie, vindicare in alienos. (Cap.1.) Procopius Vansubjects of another be just, for the purpose of defending them from injuries inflicted by their ruler. Certainly it is undoubted that ever since civil societies were formed, the rulers of each claimed some espe- cial right over his own subjects. Euripides makes his characters say that they are sufficient to right wrongs in their own city. And Thu- cydides puts among the marks of empire, the supreme authority in judicial proceedings. And so Virgil, Ovid, and Euripides in the ZZip- polytus. "This is, as Ambrose says, that peoples maj not run into wars by usurping the care for those who do not belong to them. "The Corin- thians in Thucydides say that it is right that each state should punish its own subjects. And Perseus says that he will not plead in defense of what he did against the Dolopians, since they were under his au- thority and he had acted upon his right, But all this applies when the subjects have really violated their duty; and we may add, when Frag. Phoni- cis Euripid, Virg. JEn. i. Ovid. Met.
Hippoltyt.
Lib. i. de Offic. e. 13.
Liv. xlii. 41.
Viet. Rel. de Viet. Rel. de 440 DE CAUSIS BELLI [Lrr. II.
mec ditionis essent. | Sed hsc omnia locum habent, ubi vere delinquunt subditi, adde etiam, ubi dubia est causa. In hoc enim instituta est illa imperiorum distributio.
2 At non etiam, si manifesta sit injuria, si quis Busiris, Phalaris, Thrax Diomedes ea in subditos exerceat, quse sequo nulli probentur, ideo przclusum erit jus humane societatis. Sie in Maxentium et in Licinium Constantinus, "in Persas alii Romanorum Imperatores arma ceperunt, aut capere minati sunt, nisi vim à Christianis religionis nomine arcerent.
9 Imo etiam si daretur, ne in summa quidem necessitate arma recte a subditis sumi (qua de re dubitare vidimus illos ipsos, quorum institutum fuit regiam potestatem defendere) non tamen inde sequetur, non posse pro ipsis ab alus arma sumi. Quoties enim actioni alicui impedimentum ponitur per- sonale, non ex re; toties quod uni non licet, alteri pro eodem licere potest, si modo tale sit negotium, in quo alter alteri prodesse possit. Sic pro pupillo, cujus persona judicium non capit, litigat tutor aut alius: pro absente etiam sine mandato Tm [n Persas alii Romanorum Impe- 5 Adludit forte Auctor ad illud ratores| Exemplum simile habes in re- QuiNTILIANI: JVomn fabricetur Militi bus Pipini apud Fredegarium in fine. gladius: potest uti eodem ferre Latro.
5 Videtur heie, in omnibus Editio- ^ Znst. Orat. Lib. 1r. cap. 16 [S 6]. J. B. nibus, excidisse vox subditorum, quam n Ut in quodvis bellum nullo cause series orationis postulat. J. B. discrimine promittantur auxilia] Iterum the case is doubtful. For that distribution of power was introduced for that case.
2 But the case is different if the wrong be manifest. If a tyrant like Busiris, Phalaris, Diomede of Thrace, practises atrocities towards his subjects, which no just man can approve, the right of human social connexion is not cut off in such a case. So Constantine took arms against Maxentius and Licinius; and several of the Roman emperors took or threatened to take arms against the Persians, except they pre- vented the Christians being persecuted on account of their religion.
3 But if we should grant that subjects cannot rightly take up arms even in extreme necessity, (which, we have seen, has been doubted even by those whose purpose was to defend the royal power,) it would not follow that others may not take up arms for them. For when the impe- diment which exists to an action is in the person, not in the thing itself; in such cases, what is not lawful to one person may be lawful to another for him, if it be a case in which one can help another. Thus for a ward or minor, who is not capable of legal acts, the guar- dian or trustee sustains the suit; and for an absent person, an agent Mis Dna S e o. ló le Car. XXV.] PRO ALIIS SUSCIPIENDI. 441 defensor. Impedimentum autem quod resistere subditum pro- hibet, non ex causa venit quz eadem est in subdito et in non subdito, sed ex person: qualitate, quze in alios non transit.
4 Sie Seneca existimat bello a me peti posse, qui a mea gente sepositus suam exagitat, ut diximus, cam de poenis exposcendis ageretur: qu:e res sepe cum defensione 5innocen- iium conjuneta est. Scimus quidem ex veteribus novisque historiis, alieni cupiditatem hos sibi quarere obtentus: sed non ideo statim jus esse desinit, siquid a malis usurpatur. Navigant et piratz: 9ferro utuntur et latrones.
IX. 1 Sieut autem societates bellicas eo initas animo, "ut in quodvis bellum nullo cause diserimine promittantur auxilia, illieitas diximus, ita nullum vitee genus est improbius quam eorum qui sine causa: respectu mercede conducti mili- tant, et quibus Ibi fas, ubi plurima merces. Quod Plato *ex Tyrtzo probat. Hoc ipsum est quod ZEtolis a Philippo exprobratum legimus: et Arcadibus a?Dionysio Simlerum hac de re vide. quitur de iis qui mercede conducti mi- 7 Locus, quem in animo babuit litant. Plato tantum de illis loquitur, Auctor, exstat de Legib. 110. τ. pag. 630 ρα ita ut ejusmodi vitz genus, in se B. Tom. ir. Ed. H. Steph. ubi equidem — spectatum, nec vituperet, nec laudet. Philosophus adludit ad versus duos Tyr- — J. B.
twi, sed in quibus Poeta nullo modo 1ο- 9 Locum forte reperi apud Pmiroeven without a special commission. Now the impediment which for- bids the subject to resist, does not arise from the cause, which is the same in the subject and the non-subject; but from the quality of the person, which does not pass over to others.
4 Thus Seneca thinks that I may attack in war him who, though he is a stranger to my nation, persecutes his own; as we said when we spoke of exacting punishment: and this is often joined with the defense of innocent subjects. We know indeed, both from ancient and from modern histories, that the desire to appropriate another's posses- sions often uses such ἃ pretext as thi but that which is used by bad men does not necessarily therefore cease to be right. Pirates use navigation, but navigation is not therefore unlawful. Robbers use weapons, but weapons are not therefore unlawful*.
IX. 1 But, as we have said, that leagues made with a view to mutual help in all wars alike, without distinction of the cause, are un- lawful; so no kind of life is more disreputable than that of those who act as soldiers for pay merely, without regard to the cause; whose * See Barbeyrac's happy verification of these and the following quotations.
De Benef.
Silv. in Verbo Bellum, p. 1. δ 10. circa f.
Liv. xxxii. 34, [Apud Stob.
Orat. xvii.
Bellin de Re milit. ii. p.
Apud Stob. Serm. 49.
Diod. Sie. xviii. 10.
442 DE CAUSIS BELLI [Lis. II.
Milesio his verbis: ἀγορὰ πολέμου πρόκειται, καὶ τὰ τῶν ᾿Ἑλλήνων κακὰ τὴν ᾿Αρκάδων τρέφει, καὶ περιέρχεται πόλε- μος αἰτίαν οὐκ excv' belli instituuntur. nundine, et Grc- corum mala in fructu sunt Arcadibus, et sine causarum respectu modo huc modo illue arma. cireumferuntur. Res sane miseranda, ut Antiphanes loquitur: *Os ἕνεκα τοῦ ζῆν ἔρχετ᾽ ἀποθανούμενος, Miles?qui vitze causa se auctorat neci.
Dion Prussensis: καί τοι τί TOU ζῆν ἀναγκαιοτερόν ἐστιν, ἢ τί πούτου περὶ πλείστου ποιοῦνται πάντες; ἀλλ᾿ ὅμως καὶ τοῦτο ἀπολύουσι διὰ χρημάτων ἐπιθυμίαν" quid magis est necessarium nobis, aut quid pluris fit quam vita? et tamen hanc quoque non pauci perdunt, dum pecuniam quaerunt.
2 Parum vero quod suam vendunt necem, nisi et aliorum sepe innocentium venderent, tanto carnifiee detestabiliores, Pquanto pejus est sine causa, quam ex causa occidere: sicut Antisthenes dicebat carnifices tyrannis esse sanctiores, quod 111 nocentes, hi innocentes interficerent. ^ Major Philippus Macedo huic hominum generi, τὰς τροφὰς εἰωθόσιν ἔχειν ἐκ srRATUM, Vif. Sophist. Lib. τ. cap. 22, ^ JBacchidibus, [ibi nil tale, nec alibi, sed qui non satis adeurate refertur et ^ quod sciam, apud Plaut. J. B.]
vertitur. Diximus plura in Notis Gal- Suam qui auro vitam venditant. licis. ψ- B.: Guntherus (Ligurin. L. vit. 510, &e.) ο Qui vite causa se auctorat neci] 4 / Ξ UTE ib it: it JEre dato conducta cohors, et bellica miles viia parari ea 1n qui us vita consumitur, Dona sequens, pretioque suum mutare fa- dixit Seneca NNaturalium v. 18. Plautus vorem motto is, (he right is where the best pay is: as Plato proves from Tyr- tzus. "This is the reproach which Philip cast upon the Etolians, and Dionysius of Miletus upon the Arcadians; saying, that there was ὦ market where the Arcadians made a profit of the imisfortunes of the Greeks. As Antiphanes says, It is a wretched life to be ready to die in order to live, So Dio Pruszxensis.
2 But that they sell their own lives is little, if it were not that they sell too the lives of other innocent men: and in this way they are worse than the hangman, in proportion as it is worse to kill men with- out a cause than for a cause: as Antisthenes says that executioners are more respectable than tyrants, for they kill guilty, these, innocent men. Philip of Macedon (the greater) said that for those whose gain was in a soldier's life, peace was war, and war, peace.
3 War is not one of the acts of life. On the contrary, it is a thing so horrible, that nothing but the highest necessity or the deepest charity can make it be right: as may be understood from what we Car. XXV.] PRO ALIIS SUSCIPIENDI. 443 ToU μισθοφορεῖν, quibus unus ex militia questus esset, dice- bat bellum esse pacem, pacem bellum. 9 Non est inter artificia bellum, imo res est tam horrenda, ut eam nis] summa necessitas, aut vera caritas honestam effi- cere nequeat: quemadmodum ex iis intelligi potest quze capi- tum antecedentium proximo dicta a nobis sunt. Augustino judice: militare non est delictum, sed propter predam mili- p, vis Te vati tare peccatum est. cundum...On.. Mattheum.
X. Imo et propter stipendium, si id unice aut precipue citatur causa spectetur: cum alioqui stipendium accipere licitum sit omnino: 1- ὁ. 5. Fide τίς στρατεύεται ἰδίοις οψωνίοις ποτέ; ait Paulus apostolus: is: quis suis impensis militat?
Suetus, et accepto pariter cum munere y,]18, Zocvero quid aliud quis dixerit, bello i " X: quam insaniam? circumferre pericula, et Hunc habuisse, dator pretii quem jusserit, ἄς ς ocu i. ruere in ignotos, iratum sine injuria, 0cliostem. P Quanto pejus est sine causa, quam currentia, devastantem, ac ferarum more occidere quem non oderis?
ex causa occidere] Seneca ANaturalium have said in the last chapter but one. Augustine says, £o be a soldier is not a sin, but t^ be a soldier for plunder, is.
X. And not for plunder only, but for pay, if that be regarded solely or principally; though in the other case, it is allowable to receive pay. St Paulsays, Who gocth to warfare at his own charge?
JEgid. Reg. de act. sup. disp. 3l. n.
CAPUT XXVI.
DE CAUSIS JUSTIS UT BELLUM GERATUR AB HIS QUI SUB ALIENO IMPERIO SUNT.
I. Qwi dicantur esse sub alieno mlitandwum. imperio. IV. Quid si dubitent?
IL Qowid hic jfüciendum si ad V. Pietatis esse hae in re dubi- deliberationem. — adhibeantur, tantibus subditis parcere, sub aut liberam, electionem, habe- onere tributi extraordinarii. ant. VI. Quando subditorum arma jus- III. Si imperetur ipsis, et causam ta, sint in bello injusto.
belli injustam | credant, mon T GIMUS de his qui sunt sui juris: sunt alii in conditione parendi positi, ut, filii familiarum, servi, subditi, etiam cives singuli, si cum civitatis 5128. corpore comparentur.
IL. Hi vero si aut ad deliberationem adhibentur, aut libera ipsis optio datur militandi aut quiescendi, easdem regu- las sequi debent, quas illi, qui suopte arbitrio pro se aut aliis bella, suscipiunt.
III. 1 At si edieitur ipsis ut militent, quod fieri solet, a Sed et Socrates] Plato id nos do- — κατέλιπε. nihil vero mirum, si servatu cet in ipsius Apologia: (Pag.29 c. Ed. ^ digniora credimus jussis tuis ea que Mo- H. Steph.) [Adde Lib.r.c. 4, $1, n.3. — ses Deo suggerente ac docente scripta re- M. ΤῊ Et Apollonius, qui Neronis /iquit. Adde Rabbinum Tanchumam, Edicto illud Sophocleum opponebat: citante Drusio ad locum Actorum. Οὐ ydp τί μοι Ζεὺς ἦν ὁ κηρύξας τόδε. * In Domino] Chrysostomus hoc Zn Nam jussa non hec Jupiter dederat mihi. Domino sic explicat: τουτέστιν ἐν οἷς [Apud Philostratum, Lib.1v.c.98. Ed. μὴ προσκρούσῃς Θεῷ" id est in quibus Olear.] Deum offensurus non es. Idem ad pab Hebreorumexstatsententia] Quam —— trem infidelem: ('Tom. vi. pag. 181. et Josephus eis tribuit Antique Histo- ^ Ed. Savil.) οὐ γὰρ δὴ μικρὸς ἡμῖν κεῖrie Xvir. (cap. vii. ὃ 9. division. Hud- σαι μισθὸς τοῖς τοὺς γεγεννηκότας son.) θαυμαστὸν δὲ οὐδὲν el τῶν σῶν πιμῶσιν, ἀλλ᾽’ ὡς δεσπότας αὐτοὺς δογμάτων ἀξιωτέρους πτετηρῆσθαι - τγεῖσθαι κελευόμεθα, λόγῳ πε καὶ γούμεθα νόμους oüs Μωυσῆς ὑπαγορεύ- ἔργῳ θεραπεύειν, ὅταν μὴ δὴ τὰ τῆς cei καὶ διδαχῇ τοῦ Θεοῦ γραψάμενος εὐσεβείας παραβλάπτηται" mon enim CnuaPrER XXVI. Of the just causes for which War may be made by those who are wnder the authority of another.
I. We have treated of those who are their own masters. There are others who by their condition are under authority, as sons of families, servants, subjects, even individual citizens, as compared with the whole body of their city.
Car. XXVI] DE CAUSIS JUSTIS UT BELLUM, ETC. 445 Si quidem constat ipsis injustam esse belli causam, abstinere omnino debent. Deo potius obediendum quam hominibus, non Apostoli tantum dixerunt, *sed et Socrates: et apud magistros ^ Hebrsorum exstat sententia, indicans regi contra Dei legem quid przeipienti prorsus non parendum. SUNIEDE jamjam morituri dictum Eu δεδιδώγμεθα γὰρ ἀρχαῖς καὶ ἐξουσίαις ἀπὸ Θεοῦ τεταγμέναις “τιμὴν κατὰ τὸ προσῆκον τὴν Hu] βλάπτουσαν ἡμᾶς ἀπονέμειν" didicimus imperiis ac potes- tatibus a Deo ordinatis exhibere honorem quem par est, quique salutem nostram non impediat. Et Paulus Apostolus: filii, inquit, obedite parentibus *àn Domino, id. enim cquwum est. Ad quem locum Hieronymus: peeca£um filiorum est non obedire parentibus; et quia poterant parentes aliquid impe- rare perversum, adjunzit, in Domino. | Et *de servis addit: cum JDominus carnis a Domino spiritus diversum imperat, non est obediendum. — ldem alibi: Zn 2llis tantum debent do- minis et parentibus esse subjecti, que contra, Dei mandatum non sunt. Nam et idem ille Apostolus dixerat, sui quemque operis mercedem reportaturum, sive liberum, sive servum. Tertullianus vero: satis prescriptum habemus, in omni obexigua nobis merces proposita est, si ho- norem exhibeamus parentibus, sed ut do- minos eos habere jubemur, verbisque et rebus obsequium ipsis prestare, evira quam si pietas ledenda est. Sic accipe illud Hieronymi, per calcatum perge pa- irem, (Epist. 1. ad Heliodorum, Tom. 1. Pag. 1. Ed. Basil.) declamatorie dic- tum, sumtumque a latrone declamatore apud Senecam, (Conítrovers. vtt. p.142. Edit. Gronov. major.) et quse apud Ambrosium de Virginitate, et apud Au- gustinum Epist. xxxviu. ad Lsetum, et canone Iv., Arabice interpretationis concilii Niceni 1.
4à De servis] Chrysostomus, 1. Cor.
vii. 24: kal γάρ εἰσιν ὅροι δούλῳ παρὰ τοῦ Θεοῦ κείμενοι" καὶ μέχρι ποῦ δεῖ φυλάττειν αὐτοὺς καὶ τοῦτο νενομοθέ- τηται, καὶ ὑπερβαίνειν αὐτοὺς οὐ χρή. ὅταν γὰρ μηδὲν ὁ δεσπότης ἐπιτάττῃ τῶν μὴ δοκούντων τῷ θεῷ, ἕπεσθαι δεῖ καὶ πείθεσθαι, περαιτέρω δὲ μηδέν" Sunt et servis limites sui a Deo pr«- scripti, e£ quousque eos servare oporteat et hoc preceptum est, neque eos licet ex- cedere. Ubi enim nihil dominus jubet eorum que Deo improbantur, sequi et obsequi oportet, non ultra. ('Tom. ri. pag. 362.) De matrefamilias Clemens Alexandrinus: πάντα τῷ ἀνδρὶ πειθο- μένη, ὡς μηδὲν ἄκοντος ἐκείνου πρᾶξαί II.
These, if they are either called to counsel, or if a free option is given them of war or peace, ought to follow the same rulers as they who by their own decision undertake wars for themselves or others.
III.
1 But if they are commanded to join in a war, as often happens, if they are quite clear that the war is unlawful, they ought to abstain.
That God is to be obeyed rather than men, not only the Apostles have said, but Socrates also: and the masters among the Vict. de Jure Belli, n. 21.
Apud Euseb. H. Eccl. iv.
Eph. vi. 1.
Tom. rx. p.
Eph. vi. 8.
De Idol. c. 15, Phan. v.
Stob. tit. 77. liber. parent. honorand.
Lib. ii. 7.
Decl. 271.
446 DE CAUSIS JUSTIS UT BELLUM, ETC. [118.1].
sequio esse nos oportere, secundum Apostoli preceptum, *sub- ditos magistratibus, principibus, et potestatibus: sed. intra limites discipline. In martyrologio Silvanus martyr: 2ecirco Romanas leges contemnimus ut jussa divina servemus, Apud Euripidem dicenti Creonti: Nonne exequi mandata fas ipsum jubet? Respondet Antigone: Non imperata jure nec jus exsequi. Musonius ita ait: δὲ quis aut patri, faut magistratui, aut domino turpia aut iniqua factu àmperanti non paret, is nec inobediens est, nec injuriam facit, nec peccat.
2 Gellius negat probam esse sententiam, omnia esse quae pater jusserit parendum. | Quid. enim, ait, sí proditionem pa- trice, si matris necem, si alia quedam imperarit turpia aut impia? Media igitur sententia optima atque tutissima visa est, quedam esse parendum, quedam non obsequendwm. 8Seneca pater: non omnibus imperiis parendum est. " Quin- tlianus: non omnia necesse est facere liberis, quecumque patres imperant. Multa sunt quc fieri non possunt. δὲ imperes fiio ut sententiam dicat contra quam existimet: si testimonium jubeas dici ejus rei quam ignoret: si sententiam ποτε, πλὴν ὅσα ele ἀρετήν τε kal σω- τηρίαν διαφέρειν νομίζηπαι" in omnibus viro parebit, neque eo invito faciet quic- quam, extra quc credet ad virtutem sa- lutemque momentum habere. (Stromat. Lib. 1v. cap. 19, pag. 620. Ed. Oxon.)
e Subditos magistratibus] Exempla illustria et poen: et laudis vide 1. Sam. xxii. 18, 19. 1. Reg. xviii. 4, 19. rr. Reg. i.10, 12, 14. Ápud Christianos Manuel et Georgius detrectarunt ministerium oecidendze Auguste. Nicetas Alexio Manuelis filio. (Cap. 16.) [V. $ 4, n.
f Aut magistratui] In paganis homi- nibus duo sunt nobilia exempla eorum qui principibus ad inhonesta obsecuti non sunt, Papiniani satis celebratum, et alterum Helpidii apud Ammianum xxr. (cap. 6.) Severus ne eos quidem poenze expertes voluit esse qui Imperatori ob- secuti essent ad necem senatoris. Vide Xiphilinum, (pag. 9104..Ed. H. Steph.)
€ Seneca pater] Libro r. contro- versia I.
h Quintilianus] Idem alibi: oz Hebrews have a saying indicating that even the king, if he command anything against the law of God, is not to be obeyed. "That our obe- dience is to be limited by our duty to God, is declared by Polycarp at the point of death; Jerome on St Paul, Eph. vi. 1; Tertullian; Syl- vanus the martyr; Antigone in Euripides; Musonius.
2 That a father or master is not to be obeyed if he command a erime, as treason, the murder of his mother, false sentence, and the like, is asserted by Gellius, Quintilian, Seneca, Sopater. Stratocles was laughed at in Athens for proposing a law that whatever was Car. XXVI] DE CAUSIS JUSTIS UT BELLUM, ETC. 447 in senatu: si capitolium me incendere jubeas, arcem. occu- pare, licet dicere: Hac sunt que fieri non oportet. Seneca: non aut nos omnia jubere possumus, aut in omnia servi pa- rere coguntur. |. Contra rempublicam imperata non facient: nulli sceleri manus commodabunt. | Sopater: ἔδει, φησὶ, πεισθῆναι τῷ πατρί. εἰ μὲν κατὰ νόμους, καλῶς. εἰ δὲ παρὰ τὸ πρέπον, οὐκ εὔλογον" patri, inquit, parendum est. δὲ quidem intra jura, recte: sin ultra honestum, non convenit. [rrisus olim Stratocles, qui legem Athenis rogaverat, ut quic- quid Demetrio regi placuisset id in Deos pium et inter homines justum esset. Plinius alicubi elaboratum a se ait, ut constaret *ministerium crimen esse.
3 Ipsa jura civilia, qu: peccatis excusabilibus facile ve- niam praebent, favent quidem his qui parere necesse habent, sed non in omnibus. Excipiunt enim ea qu: atrocitatem ha- bent facinoris vel sceleris, quze sua sponte scelerata ac nefaria sunt, ut loquitur Tullius, maleficia qu: sponte et non dispu- tatione juriseonsultorum sed naturali interpretatione fugienda sunt, ut Asconius interpretatur.
4 Narratum Hecatzo Josephus memorat, Judzos qui Alexandro Macedoni militabant, neque verberibus neque conomnia prestanda, etiam parentibus..A- — contra defugiturum se ea que Andronico lioquin nihil est perniciosius acceptis beneficiis: si in omnem nos obligant ser- vitutem. (Declamat. 333.)
Irrisus olim Stratocles] "Talis erat syngrapha illa quam a Basilio Camatero Andronicus Comnenus exegerat: ἐκεῖνα ἐν τῷ dpyiepareóew διαπράττεσθαι ὅσα φιλητὰ Ἀνδρονίκῳ, κἂν εἴησαν παναθέμιτα, κἀκεῖνα πάλιν ἀποστυ- γεῖν, ὁπόσα οὐχ ἡδύνει ᾿Ανδρόνικον" illa in pontificio se facturum que grata "Andronico essent, quamvis plane nefaria: non placerent. [Nicetas, Alex. cap. 15.] k Ministerium crimen esse] "Tertul- lianus de Anima: plus ccditur qui ju- bet, quando nec qui obsequitur excusa- tur. (Cap. 40.) et de Resurrectione Carnis: cum humana censura, eo per- Jectior habeatur, quo etiam ministros Jucti cujusque deposcit, nec parcens aut invidens illis, quo minus cum auctoribus aut pene aut gratie communicent fruc- tum. (Cap. 15.) Vide Gailium de Pace Publica, Lib. 1. cap.iv. n. 14.
thought good by Demetrius, should be reckoned right and pious. Pliny somewhere says that he had laboured to prove that to be ministerial in a crime was a crime.
3 Even the Civil Law, which is facile in giving pardon to excusable offenses, is favourable to those who are under the necessity of obeying, but not to all.
It excepts cases of great atrocity, crimes which aré naturally abominable, not condemned by the opinion of lawyers only, but by natural feeling.
4 Josephus relates that the Jews, under Alexander the Great, would De Benef. iii.
Plut. 77 Demetr. py.
Lib. iii. Epist. 9.
D. de R. J.
In Verr. i.
In hunc loc.
Lib. i. contr. Apion. e. 22.
DE CAUSIS JUSTIS UT BELLUM, ETC.
[Lirz. IIT.
tumeliis ullis adigi potuisse, ut ad Beli templum, quod Baby- lone erat, instaurandum, humum cum militibus ceteris aggererent.
Sed propius nostri argumenti exemplum habemus in 'Thebza legione, de qua supra egimus, et in Juliani militibus, de quibus sic Ambrosius: Julianus Imperator quamuvis esset apostata, habuit tamen sub se Christianos milites: quibus cum, dicebat, producite aciem pro defensione reipubliec, obediebant ei: '!ecwm autem diceret eis, producite arma in Christianos, tunc agnoscebant Imperatorem coli.
Sie et spieulatores legimus ad Christum conversos mori potius ele- gisse, quam edictis et judiciis in Christianos manum eommodarent.
5 Tantundem erit si quis falso! persuasus sit quod imperatur injustum esse.
Cum autem diceret eis, producite arma in Christianos] Non enim ab omni vi in Christianos abstinuit Julianus, tunc maxime ubi colorem aliquem nac- tus sibi videbatur. Julianus Christiani Jugulator exercitus, in Hieronymi scripto ad Nepotianum: [Zpitaph. Nepotian. Tom. r. pag. 26 c..Ed. Basil.] coeptam ejus imperio Antiochie persecutionem, et juvenem quendam tortum, narrat Augustinus de Civitate Dei, Lib. xvii. cap. 52. in martyrologiis memoria cele- bratur S. Eliphii Scoti et sociorum ejus 33. quos Julianus inter Tullensem et Grandensem civitatem decollari fecit. Vide et Joannem Antiochenum in excerptis ex manuscripto Peiresiano.
Nam huie tantisper ea res pro illieita (Pag. 842.) Augustinus pistola r. ad Bonifacium citatus a Gratiano causa xr.quzst. iii: Julianus exstitit infidelis AImperator: nonne exstitit apostata. ini- quus et idololatra? milites Christiani ser- vierunt Imperatori infideli, ubi veniebant ad causam Christi non agnoscebani nisi illum qui in celo erat: quando volebat ut idola, colerent ei thurificarent, prepo- nebant illi Deum. [Laudatus locus jam supra Lib. r. cap. xi. $ 10. num. 11. ubi vid. not.]
Vocem illam jfa/so addidi, quam sententia manifesto postulat, etsi in om- nibus Editionibus desit. J. B.
m Impunitatem concedunt obedienti- bus| Chrysostomus de Providentia 1i.
perform other military works, but could not be compelled to pile up earth to restore the temple of Belus. But we have a closer exception in the Theban legion under Julian, who were willing, as Ambrose says, to use their arms for the State, but not against Christians; when required to do this, they obeyed the King of heaven, not the emperor of earth. So we read that, of the soldiers whose office it was to exe- eute the condemned, those who had been converted died rather than lay their hands on the Christians.
5 The rule is the same, if any one be falsely persuaded that what is commanded is unjust. The thing is unlawful for him, as long as he retains that opinion, as appears by what is said above.
IV. 1 Butifthe subject doubts whether the matter be lawful or not, must he remain quiet or obey [and assist in war?] Most writers CaAr. XXVI] DE CAUSIS JUSTIS UT BELLUM, ETC. 449 est, quamdiu eam opinionem non potest deponere: ut ex supra tractatis apparet.
IV. 1 Quod si dubitet, res licita sit necne, eritne quies- cendum an parendum? Parendum plerique censent: nec obstare illud landatum, Quod dubites ne feceris: quia qui con- templative dubitat potest activo judicio non dubitare: credere enim potest in re dubia obsequendum superiori. Et sane quin hzc distinetio judicii duplicis in multis actionibus locum habeat, negari non potest. Jura civilia, non Romanorum tantum, sed et aliarum gentium, in tali cireumstantia non modo "impuni- tatem concedunt obedientibus, sed et actionem in eos civilem denegant. Is damnum dat, aiunt, qui Jubet dare: ejus vero nulla culpa est, cui parere necesse est. Necessitas potestatis excusat, et similia.
2 Ipse Aristoteles Nicomachiorum quinto, his qui injusπολλοὶ γοῦν ἀρχόντων ἐπὶ φόνοις ἀδί- κοις κατηγορηθέντες, δίκην ἔδοσαν" τοὺς δὲ δημίους τοὺς διακονουμένους τῷ φόνῳ καὶ αὐτόχειρας γενομένους τῆς σφαγῆς, οὐδ᾽ εἰς δικαστήριον ἑλκύσαι τις, ἀλλ᾽ οὐδὲ ζητήσαι τὴν ἀρχὴν, τῆς ἀνάγκης ὑπὲρ αὐτῶν ἀπολογουμένης, καὶ τοῦ τῆς ἀρχῆς ἀξιώματος καὶ τοῦ τῆς ὑποταγῆς φόβου" multi sepe ma- gistratuum ob injustas cedes accusati panas dederunt. 4t carnifices qui cedi ministerium, qui manuum operam pra- buere, nemo in jus vocaverit, imo de iis ne qucsierit quidem: excusat enim eos nihil deliquisse, qui domino jubenti ob- temperavit. Lib. 2. D. de Nox. Act. Velle non creditur qui obsequitur imperio patris vel domini, juris, et ibi Cujacius. Seneca: Zn vo- lente necessitas non est. (Epist. 61.) Adde legem Longobardicam Lib. r. tit. iv. cap.11. Mithridates libertos Attilii, conscios czedis in se cogitatze, impunitos dimisit, et ejus qui a se defecerat filios. [Immo,filii amicos. Pag.241. Ed. H. Steph. et pag. 233.] Appianus Mithri- datico. Absolutus Tiberius Gracchus a culpa Numantini fcederis, quoniam alinecessitas ex dignitate jubentis et ex pa- rentis timore. (Tom. vr. pag.870..Ed. Savil. Ex Celso Ulpianus, servum, ait, eno imperio peccaverat. (Plutarch, think that he ought to obey. And they hold that the rule does not apply, Zf you doubt do not do it. Because he who doubts speculatively, may not be in doubt in his practical judgment. He may believe that in a doubtful matter he ought to obey his superior. And certainly, that this distinction of ἃ twofold judgment, a speculative and a practical, holds in many actions, cannot be denied. Civil Laws, not those of the Romans only, but of other nations also, in such circumstances, not only grant impunity to those who obey, but also refuse a civil action against them. They say, he does the damage who orders it to be done; he is in no fault who is obliged to obey; the necessity imposed by authority excuses; and the like.
2 So Aristotle enumerates, among those who do an unjust thing, [cRor. rr.] i L. Is dam- De Reg. Jur. l. liber homo Aquil. 1. non videtur, 167. ὃ qui juss. 1. de R. Jur. Paul. l. v. sen. tit. 92. $2. Leges Longobar. de termino effosso. Leges isigoth. ii. Lib. vii. tit. Lib. vii. tit.
Lib. Quod omn. Prob. sit liber, p.
Lib. xxii. 75. cont. Faust.
450 DE CAUSIS JUSTIS UT BELLUM, ETC. [Lis. II.
tum quidem aliquid faciunt, non autem injuste, annumerat famulum domini imperantis: injuste autem eum ait agere, ἃ quo actionis principium est; nimirum quia in famulo vis deli- beratrix plena non est, ut indicat proverbium: Ημισυ τῆς ἀρετῆς ἀποαίρει δούλιον ἥμαρ. Dimidia virtute caret servire coactus. Et simile?: Ἡμισυ yap τε νόου amapetperat evpvoma Zeus Ἀνδρῶν obs ἂν δὴ κατὰ δούλιον ἦμαρ ἕλῃσι. Tollitur huie hominum generi pars altera mentis Ab Jove, servilem voluit quos ducere vitam.
Et illud quo Philo utitur: Δοῦλος πέφυκας. o) μέτεστί σοι λόγου.
Servi tua est fortuna: "ratio ad te nihil. Et illud Taciti: principi summum rerum judicium Dii dede- runt, subditis obsequii gloria velicta est. Narrat idem scriptor Pisonis filium a Tiberio crimine belli civilis purgatum: patris quippe jussa, nec potuisse filium detrectare.? Seneca: servus herilis àmperii non censor est, sed. minister.
3 Et specialiter in haec de militia quzstione ita sensit ? Versus Homerici, quos tamen Auc- tor non ex ipso fonte, sed quales legun- tur apud PLATONEM, de Legib. Lib. v1. pag. 777 A..Ed. H. Steph. heic refert. Nam ipse Poeta ita habet in Editionibus nostris: Hyucv γάρ τ᾽ ἀρετῆς ἀποαίνυται εὐρύοπα Ζεὺς Ἀνέρος, εὖτ᾽ ἄν μιν κατὰ δούλιον ἦμαρ ἕλησιν. Odyss. Lib. xvir. vers. 322, 323. [Lec- tionem Platonis habent et Athen:cus et Etymol. Magn. Vid. Clark et Ernesti ad Δ. 1..M. T.] Przecedentem autem versum hausit Auctor e LowceiNo, de Sublim. S 43. nisi quod ibi legitur d7o- aívvrat. Rhetor etiam illum profert, tamquam ex Homero. J. B.
» Ratio ad te nihil] 'Themistius ora- tione rx. principes rationi esse dicit similes, milites ire. (Pag. 197. Edit. Petav. 1618. ubi illud, quasi ex Platone, but do not act unjustly, the servant of the master who commands it; he says that he who in such case acts unjustly, is he in whom the origin of the action is. For in the servant, the power of deliberation is not complete. As in the proverb, and in Homer, 716 day that makes qnan. à slave takes half his worth away. And so Philo, You are a slave, what have yow to do with reason? So "Tacitus. And the same writer narrates that Tiberius forgave the crime of Piso's son, who engaged in the civil war: because his father commanded, and the son could not refuse. So Seneca says, 7e slave is not the critic, but the minister of. the command.
3 And especially in this question of acting as a soldier, Augustine so thought. He says, JA just man acting as soldier, even under a sacri- legious king, may rightly take a part in war αὐ his command, if. he be CAr. XXVI] DE CAUSIS JUSTIS UT BELLUM, ETC. 451 Augustinus. Sie enim ait: JErgo vir justus, si forte sub rege etiam sacrilego militet, recte potest illo jubente bellare, δὲ civicg pacis ordinem servans, quod. sibi jubetur, vel non esse contra Dei preceptum certus est, vel utrum sit, certus non est: ita ut fortasse reum faciat regem iniquitas impe- randi, innocentem autem militem ostendat ordo serviendi. Et alibi: Miles cwm obediens potestati sub qua legitime constitutus est hominem occidit, "nulla civitatis suc lege reus est homicidii: 4mo misi fecerit, reus est imperii de- serti atque contemti: quod si sua sponte atque auctoritate fecisset, in crimen effusi humani sanguinis incidisset. —Ita- que unde punitur si fecerit injussus, inde puniretur si non fecerit jussus. Atque hine passim recepta est sententia, sub- Silv. in Verb.
ditos quod attinet, dari bellum utrimque justum, id est injus- v» emit A i De Ci». Dei, n l. v.
titia vacans, quo illud pertinet?: D. Ao ust PAD Te Quis justius induat arma Sati Scire nefas. Eoi de qure 4 Non caret tamen hoc sua diffieultate. ἘΠῚ Adrianus ψόαν iH nostras, qui Cisalpinorum ultimus Pontifex Romanus factus τος est, *contrariam defendit sententiam, quze stabiliri potest non '