exemplum in voto Agamemnonis, Dionysius Halicarnassensis $ Oportet obligatio sit licita] "Tractat t Philo] De specialibus Legibus, hoe bene Ambrosius de Offic. 1. et alii — (pag. 771. Edit. Paris.) relati in cause xxir. quaestionem Iv. " Augustinus].De Bono Conjugati Pertinethuccanon vir.concili Hilerden- ^ c.4. citatur dicta qusstione. (cap. 20.) sis relatiin tomum 111. conciliorum Gal- ^X Vide et Gailium, de Pace Publica, Lib. τ.
11:6; etin Hinemari opusculis non pauca» c.iv. S 16. et de.Alboino Historiam, to change it themselves, and not to ask them to make void what they had sworn to uphold.
VI. Thatan oath may be valid, the obligation must be lawful. Wherefore there is no force in a sworn promise concerning a thing unlawful, either by Natural Law, or Divine Prohibition, or Human, of which we shall speak afterwards. So Philo Judzus. Thus David spared Nabal, whom he had sworn to kill. Cicero mentions, as an example, Agamemnon's vow; Dionysius, the conspiracy of the de- Car. XIII.] DE JUREJURANDO. 98 in conjuratione decemvirorum de republica oceupanda. Seneca: Her oc. Praestare fateor posse me tacitam fidem, Si scelere careat: interim scelus est fides. Ubi znterim valet Znterdum. ^ Ambrosius: est enim contra, ofc.i.c. uit. officium nonnunquam.solvere promissum, sacramentum. cus- todire. "Augustinus: s? ad peccatum admittendum fides exhibeatur, mirum est si fides appellatur. Idem docet se- cunda ad Amphilochium Basilius.
VII. 1 Imo etiamsi res quz promittitur non sit illicita, sed *majus bonum morale impediens, sic quoque non valebit jusjurandum: quia scilicet. profectum in bono Deo debemus, ita ut ejus libertatem eripere nobis ipsis non valeamus. Huc pertinet insignis ejus quem dixi Philonis Judzei locus, quem ad- scribere non pigebit: εἰσὶ δ᾽ ot τὴν φύσιν ἄμικτοι καὶ ἀκοινώνη- τοι δι᾿ ὑπερβολὴν μισανθρωπίας “γεγονότες, ἢ καὶ ὑπ᾽ ὀργῆς οἷα χαλεπῆς δεσποίνης ἐκβιασθέντες, ὄρκῳ τὴν ἀγριότητα πιστοῦνται τῶν ἠθῶν, οἵτινες οὔ φασιν ὁμοτράπεζον ἢ ὁμό- poqov ἕξειν τὸν δεῖνα, ἢ πάλιν τῷ δεινὶ μὴ παρέξειν ὠφέ- λειάν τινα ἢ παρ᾽ ἐκείνου τινὰ λήψεσθαι, καὶ μέχρι τελευτῆς" sunt quidam adeo duro atque insociabili ingenio, sive odio lhwmani generis, sive dura domina iracundia subacii, ut morum feritatem jurejurando obfirment, ut ne hunc habeant mensa. aut tecti socium, ne illi bene unquam faciant, ne quid ab eo ad mortem usque accipiant. Quod ait jurasse quosdam *ne huie vel illi unquam bene facerent, id Hebrz;i vocabant ΓΊΝΩ 013, id est, εὐχὴν ὠφελείας, vocem. de beneficentia: con yaw Lev.v.6. Hujus formula tradentibus Hebrzeorum magistris erat *315 131 nb 53 139p, aut Ὁ n3 ΝΙΝ ]37p, Ubi supra.
apud Paulum Warnefredi, Lib. τι. c. 27.
* Majus bonum morale impediens] Quale Honorii de Pace nunquam faci- enda cum Alarico, Zozimo narrante, (Lib. v. cap. 49..Ed. Cellar.) Vide c. inter cetera 22, dicta jam questione, et concilium Hilerdense in tomo 111. concemvirs.
ciliorum Galli? canone 7. Hinemarum quoque dicto opusculo ad interrogatio- nem xiy. libro de divortio ad interro- gationem vi. et xtv.
y Ne huic vel illi unquam bene face- rent] Vide Baba Kama, cap. 1x. ὃ 10. et ibi notata a doctissimo Constantino.
So Seneca, Ambrose, Augustine, Basil.
VIL 1 Even if the thing promised be not unlawful, but something impeding a greater moral good, the oath will not be valid: because we are bound by God to aim at a moral progress; so that we may not take this liberty for ourselves.
So Philo Jud:eus, of persons who in anger, &c. swear that they will not change their minds, or do good to this or that man.
'The forms of such oaths occur in Hebrew.
[See.]
ibi Cajet.
Grat. c. ult.
Soto, vii. q. 1. art. 3. circ. 2.
91 DE JUREJURANDO. [Lix. II.
cui convenit illa Syriaca in veteri versione Matthai xv. 5. '*3D ΝΠ O75 *337p: grece δῶρον, ὃ ἐὰν ἐξ ἐμοῦ ὠφελη- θῆς, id est, donum Deo dicatum sit, (id enim est 11 7 κορβᾶν) si quid. unquam a, me boni acceperis.
2 Votum, addita consecrationis poena, validum plane cen- sebant Hebrszorum magistri, pessimi hae in parte juris divini interpretes, etiamsi adversus parentes factum esset: quod dicto loco refellit Christus, in eujus verbis τιμᾷν honorare est bene- facere, ut collato Marci loco apparet; et Pauli 1 Tim. v. 3, 17, et Num. xxiv. 11. Sed etiamsi adversus alios conceptum sit, recte dicemus non obligare jusjurandum, quia, ut diximus, pro- fectui adversum est.
VIII. De impossibilibus dicere nihil attinet. Satis enim manifestum est ad omnino impossibile neminem obligari.
IX. De eo vero quod pro tempore aut ex suppositione est impossibile, in pendenti esse obligationem, ita ut is qui ex suppositione juravit, operam quam potest dare debeat, ut quod juravit possibile reddat.
X. Forma jurisjurandi verbis differt, re convenit. Hune enim sensum habere debet, ut Deus invocetur, puta hoe modo: Deus testis sit, aut, Deus sit vindev, quz duo in idem reci- dunt. Nam cum superior puniendi jus habens "testis advo- catur, simul ab eo perfidis ultio poscitur: et qui scit omnia * Testis advocatur, simul ab eo per- — testare fidei tue praesulem, divinam po- Jidice ultio evxposcitur] Ambrosius ad tentiam confiteri? vide formulam insig- Valentiniaaum Imperatorem, (Lib. v. | nem Chagani Avarorum apud Menan- Epist. 30) quid est jurare, nisi ejus quem — drum excerptis legationum. (Cap. 21).
2 Α vow of anything to God that another might not have it, was held valid by the Hebrew masters, even against parents; which Christ condemns. Even if the vow be against others it is not binding, because it is opposed to our moral progress.
VIIL —Oaths concerning things impossible we need not speak of: for no one can be compelled to do what is impossible.
IX. As to what is for the time or by supposition impossible, the obligation is suspended; so that he who has sworn on the supposition, ought to do all that he can, that he may render possible what he has sworn.
X. "The Forms of Oaths differ in words, agree in substance. They ought to have this meaning, that God is called upon, suppose in this way: May God be my witness; or, May God be my Judge; which two forms come to the same thing. For when a superior, having the right of punishing, is called in as ἃ witness, he is also called upon to Car. XIII.] DE JUREJURANDO. 95 ultor est, ideo quia testis. Plutarchus: πᾶς ὄρκος eis κατάραν τελευτᾷ τῆς ἐπιορκίας" omne jusjurandum n diras desinit, si quis pejeraverit. Huc pertinent federum formule antiquze, quibus mos erat victimas adhiberi, ut apparet Gen. xv. 9, et sequentibus. Ut illa Romana apud Livium: tw Jupiter ita illum ferito ut ego lunc porcwmn, — Et alibi: Deos precatus ita, se mactarent quemadmodum ipse agnum mactasset. — Et apud Polybium ae Festum: si sciens fallo, ita e Diespiter cjiciat ut ego hunc lapidem.
XI. 1 Sed et nominatis rebus personisve aliis jurari mos est vetus, sive quod illas sibi noxias imprecabantur, ut solem, terram, cclum, principem, sive quod in illis puniri deposce- bant, ut in eapite, in liberis, in patria, in principe. Neque profanarum tantum gentium his mos, sed et Juds»orum, ut idem ille *Philo nos docet. Ait enim non debere juraturos ob rem quamvis statim ἐπὶ τὸν ποιητὴν kai πατέρα τῶν ὅλων ἀνατρέχειν, ad rerum omnium auctorem ac parentem pro- currere, sed jurare per parentes, coelum, terram, universum: cui simile est quod Homeri interpretes notant, Grzcos illos veteres non solitos προπετώς κατὰ τῶν Θεῶν ὀμνύειν, ἀλλὰ κατὰ τῶν προστυγχανόντων, facile per Deos jurare, sed bper res alias presentes: ut per sceptrum, idque ipsum a jus- tissimo rege Rhadamantho fuisse constitutum tradit Porphyrius, à Philo] Despecialibuslegibus,(pag. στα, οὐχ᾽ ὡς θεοὺς, ἀλλ᾽ ἵνα μὴ θεοὺς 710 A. B.) avv * Jurabat per ista, non ut per Deos, b Per res alias] De Socrate Apol- — sed ne per Deosjuraret (c. 19.) lonius apud Philostratum v1: ὦμνυ ταῦpunish perfidy: and He who knows all things is the Avenger, because he is the Witness. Plutarch says every Oath ends in imprecations on the false swearer. To this view belonged the ancient forms of leagues, in which victims were slain: of which see the meaning in the passages quoted. So Abramv's sacrifice, Gen. xv. 9.
XI. 1 But it is also an old custom to swear, mentioning other things or persons, either as imprecating harm from them, as the sun, the earth, heaven, the prince; or as calling to be punished in them, as one's head, children, country, prince. And this was done not only by the heathen, but by the Jews; as Philo shews. He says that those who are going to swear, ought not forthwith to go up to the Creator and Father of all, but to swear by parents, heaven, earth, the universe. And so Eustathius notes that the ancient Greeks did not commonly swear by the Gods, but by other things present; as by the sceptre; and this was instituted by Rhadamanthus, [See.] So Joseph swore Quest. Rom.
Lib. xxi. 45.
Hist. iii. 25, Voce Lapis.
Eustath. ad Iliad. i. v.
De Abst.iii.
In Aves, v.
Gen. xlii. 15.
Jurejur. Matth. xxiii.
Lib. i. pp.
96 DE JUREJURANDO. [Lir. II.
et ad Aristophanem Scholiastes. Sie Josephus per salutem Pharaonis jurasse legitur, ex more apud Jgyptios recepto, quem ibi notat Abenesdras; ^Eliszus per vitam Elise. Neque vero Christus Matthzi v. ut quidam existimant, hzec juramenta vult minus esse licita quam quse expresso Dei nomine fiunt: sed cum Hebrzi ea minus curarent, opinione quadam non dis- simili illius qui dixit, *S'ceptrum non putat esse Deos, ostendit et hae esse vera juramenta. Nam et Ulpianus optime dixit: Qui per salutem suam jurat, Deum jurare videtur, respectu enim divini Numinis jurat. Sie Christus ostendit eum qui templum jurat, Deum jurare qui templo prsesidet; et qui ccelum, Deum qui colo velut insidet.
2 At Hebrs»i magistri istorum temporum existimabant, non obstringi homines juramentis per res conditas factis, nisi adjecta pcena, ut si res, de qua jurabatur, Deo consecraretur. Hoc enim est juramentum xop(Jav, sive ἐν τῷ δώρῳ, cujus non dicto tantum Matthzi loco, sed in Tyriorum quoque legibus mentio exstabat, ut ex Josephi contra Appionem disputatione € Eliseus per vitam Elie] Adde i. Regum iv. 30. Cant. ii. 7.
5 Ovidii est, Aemed. Amor. vers.
4 Respectu enim divini Numinis jurint vocem, qua uterentur ad omnes Ori- entis populos designandos: etlonge ante tempus juramenti illius introducti, vox Καρβάνοι in usu erat, quum reperiatur apud ZEschylum, ab Auctore ipso laudarai] Ita et Gratianus causa x XII. quies- tione 1.
$ Verisimilis non videtur mihi illa etymologia. Neque enim sat noti erant Grecis veteres Judzi, ut a nomine jura- menti apud hos usitati illi petere potuetum. In Euripide tamen, quem idem in- dicat, non reperio: neque illam notavit in Indice suo Barnesius, ceteroquin di- ligentissimus. Videtur Auctor cum isto Poeta confudisse alium recentiorem, cujus locus adfertur in Lexicis, Lycoby the life of Pharaoh, following the Egyptian custom; and Elisha to Elijah, As thy soul liveth, 2 Kings ii. 2.
And Christ, in Matth. v., does not, as some suppose, teach that these oaths are less lawful than those in which God's name is ex- pressed, but that they were true oaths, though the Hebrews thought more lightly of them. As Ulpian says, that he who swears by his own salvation, swears by God; so Christ taught that he who swears by the temple, or by heaven, swears by God.
2 'The Hebrew teachers of that time held that men were not bound in oaths in which they had sworn by created things, except the thing sworn by, were, as a penalty, vowed to God. "This is the oath of Corban, which is not only mentioned in Matthew, but also was known to the Tyrians, as we learn from Josephus against Appion. And hence I suppose the oriental peoples were called Karbani, as in ZEschylus Car. XIII] DE JUREJURANDO. 97 discimus: nec aliunde arbitrer Orientis populos 9dictos Grzecis καρβάνους, quz: vox apud ZEschylum et Euripidem exstat: καρβᾶνα δ᾽ αὐδὰν, apud eundem J/Eschylum. lluie errori dicto loco Christus occurrit. Christianos veteres Tertullianus jurasse ait per salutem principis omnibus geniis augustiorem. Apud Vegetium formula est, cujus et supra meminimus, qua Christiani milites jurant non per Deum tantum, sed et per majestatem Imperatoris, quae secundum Deum humano generi diligenda est et colenda.
XIL — Sed et *si quis per falsos Deos juraverit, obliga- bitur: quia quanquam sub falsis notis generali tamen com- plexione numen intuetur: ideoque Deus verus, si pejeratum sit, in suam injuriam id factum interpretatur. Et sanctos viros videmus non detulisse quidem unquam sub ea forma jus- jurandum, multo minus ita jurasse, quod a Duareno 7permitti miror; sed tamen si quibuscum negotium erat adduci non pos- sent, ut aliter jurarent, contraxisse cum eis, ipsos quidem ut oportebat jurantes, ab illis autem juramentum accipientes phronem dico. J.B.
phronem dico. J.B.
* Si quis per falsos Deos juraverit, obligabitur] Liber Sapientis c. xiv. οὐ ydp ἡ τῶν ὀμνυμένων δύναμις, ἀλλ᾽ ἡ τῶν ἁμαρτανόντων δίκη ᾿ἐπεξέρχεται ἀεὶ τὴν τῶν ἀδίκων παράβασιν. | Quod ita vertit Latinus: Non enim juratorum virtus, sed peccantium pana perambu- lat semper injustorum pravaricationem, (vers. ult. ) and Euripides ἢ, 7 Non id permittit Duarenus, sed tantum deferri juramentum illi, qui per Mahumetem, e.g. juraturus est. Vide JCtum illum, Tract. priore ad Tit. 226 jurejurando, cap. xi. Tom. τ. Opp. Ed. Lugd. 1579. p. 235. et 'Tract. altero, cap. 4. pag. ii. Tom. 11. Adde quz no- tavimus in szepius laudatum Caput Pv- rENDonriü, De Jure Ναί. et Gent. ὃ 4. Not. 2. Edit. secunde. J. B.
Christ refutes this error.
Tertullian says that the ancient Christians swore by the Safety of the Prince. In Vegetius, as above stated, the formula is, By God and the Majesty of the Emperor, which, after God, is to be reverenced and honoured by men.
XII. Moreover he who swears by false gods is bound; because, though under false notions, he refers to the general idea of Godhead: and therefore the true God will interpret it as a wrong to himself if perjury be committed. We do not find that holy men ever proposed an oath in that way, much less that they swore such an oath, which I wonder that Duarenus permitst. Ταῦ if those with whom they were * Barbeyraec says, not in Euripides, but in Lycophron; and he questions the etymology of Korbani.
T Duarenus does not permit men to swear, but only to accept an oath by Mahomet. J.B. y [enoT. rm.]
Apolog. c. 32.
Lib. ii. 5.
August. Epist. ad Publ. 154. Qui loc. citat. c. mov.
De Leg. Alleg. Lib. ii. p. 99.
Antiq. Rom.
Diod. Sic.
Apud Stob. Serm. 29.
98 DE JUREJURANDO. [Li». II.
quale haberi poterat. Exemplum est in Jacobo et Labane Genes. xxxi. 583. Hoc est quod ait Augustinus: Jt qui per lapidem jurat, si falsum jurat, perjurus est. Deinde: Aon te audit lapis loquentem, sed. punit Deus fallentem.
XIII. 1 Effectus juramenti przecipuus est przecidere con- itroversias. Πάσης ἀντιλογίας πέρας εἰς βεβαίωσιν ὁ ὅρκος, inquit divinus seriptor ad Hebrzos: Omnis disputationis finis est juramentum rem sanciens. Cui simile est illud Philoneum: ὅρκος μαρτυρία Θεοῦ περὶ πράγματος ἀμφισβητουμένου. Dei testimonium est. jusjurandum de re de qua ambigitur. Et illud non dissimile Haliearnassensis; τελευταία δὲ πίστις ἅπασιν ἐστιν ἀνθρώποις ᾿Βλλησί T€ kat i βαρβάροις, ἣ ἣν οὐδεὶς πώποτε ἀναιρήσει χρόνος, ἡ δι ὅρκον καὶ σπονδῶν ἐ ἐγγυητὰς θεοὺς ποιουμένη τῶν συμβάσεων" ὅ Ultima fides inter homines tum Graecos, tum barbaros, quam nulla delebit ctas, est ea quc per jurata pacta sponsores adhibet Deos. Sie οὐ /Egyp- tiis jusjurandum μεγίστη παρ ἀνθρώποις πίστις, macima fides hominibus nter se.
2 Duo ergo debet jurans, primum, ut verba animo con- gruant, quod ἀληθορκεῖν vocat Chrysippus; alterum, ut facf Hoc est quod ait Augustinus] Ser- mone xxviIt. de verbis Apostoli; cita- tur c. Ecce dico: 10, causa xxI1. quzest. M € Ultima fides] Procopius Persico- Tum 11. ὅρκους ὁ τῶν ἐν ἀνθρώποις ὧπάν- των ὕστατόν τε καὶ ὀχυρώτατον εἶναι δοκεῖ τὴν εἰς ἀλλήλους πίστεώς τε καὶ ἀληθείας ἐνέχυρον" Jusjurandum quod ab hominibus habetur omnibus ultimum atque firmissimim et fidei mutuce et vera.- citatis pignus. (Cap. 10.)
h Ψευδορκεῖν] Hoc ᾿Ψευδορκεῖν ve- tatur Exodi xx. ἐπιορκεῖν Levitici xix. ut Hebraei volunt przcepto jubente COXL.
8 In Juramentis obligatoriis, Jura- mentum est tantum accessio quadam, dealing could not be brought to swear otherwise, they contracted with them, taking such an oath as was to be had, as Jacob from Laban, Gen. xxxi. 51.
So Augustine says, He who swears by a stone, if he swear falsely, is perjured: not that the stone hears the speaker, but that God punishes the perjurer. XIII.
Diodorus.
1 The principal effect of an oath is to put an end to strife, as the writer to the Hebrews, vi. 16.
So Philo, Dionysius, 2 "Therefore the swearer must swear sincerely, 80 that his words agree with his thoughts, and swear faithfully, so that his deeds agree with his words: Greek words.)
the violations of these duties we might call fa/se swearing and perjury, but the distinction is not adhered to.
[See the XIV. And ifthe matter be such, and the words so conceived, that Car. XIII.] DE JUREJURANDO. 99 tum congruat verbis, quod idem appellat εὐορκεῖν. Qui in illo peccat 2 ψευδορκεῖν, qui in hoc ἐπιορκεῖν eidem Chrysippo di- citur satis distincte, quanquam confundi interdum hzec solent. XIV. Et si quidem materia talis sit, et verba ita con- cepta, ut non ad Deum tantum sed et ad hominem referantur, jus haud dubie homini ex ipso juramento quzsretur, tanquam ex promisso aut contractu qui simplieissime intelligi debeat. Si vero aut verba hominem non respiciant jus ei conferendo, aut respiciant quidem, sed aliquid sit quod ei possit opponi, $tunc ea vis erit jurisjurandi, ut homo quidem ille jus nullum consequatur, at nihilominus qui juravit Deo obligetur stare jurejurando. Hujus rei exemplum est 'in eo qui per metum injustum causam promissioni jurat» dedit. Nam hie jus nul- lum consequitur, aut tale quod reddere debeat, quia causam damno dedit. Sie videmus Hebreos reges et *a prophetis increpatos, et punitos a Deo, quod fidem juratam Babyloniis regibus non servassent. Laudat Cicero Pomponium tribunum qui servavit quod terrore coactus juraverat: tantum, inquit, temporibus illis jusjurandum valebat. Quare non Regulus tantum redire in carcerem, ut maxime is fuerit injustus, adfirmandam fidem promissorum, Adeo- que ubi obligatio nulla est, tota vis juris- jurandi cadit. Vide qus contra dupli- cem illam obligationem, quam Auctor sibi fingit, post PurENDORFIUM, dixi- J.B.
In eo qui per metum injustum cau- sam promissioni jurate dedit] Etiam vi extortum jusjurandum, ob Dei reveren- tiam servandum docet Augustinus epistolis σσχχιν. et ccxxv. k A prophetis increpatos] Vide et Jerem, xxxix, 5.
mus, Capite jam szpiuslaudato. NNon- nulla etiam hae de re addidimus in Notis nostris Gallicis ad hunc locum.
they refer not to God only but to a man also, [as if I swear to give you a thing.) then, undoubtedly, the man acquires a right by the oath, as from a promise or contract simply. But if the words do not regard a man as conferring on him a right, or regard him, but have something opposed to them; then the effect of the oath will be that the man will aequire no right; but he who has sworn to God will be obliged to stand by his oath. "This is exemplified when one, by inspiring unjust fear, has given occasion to a sworn promise. $So we see the Hebrew kings rebuked by the prophets, and punished by God, for not keeping their faith with the Babylonian kings. Cicero lauds Pomponius, who kept an oath given under terror: such, he says, was the force of an oath at that time. And hence Regulus was bound to return to his imprisonment, though unjust; and those ten whom Cicero mentions, to return to Annibal, Ezec. xvii.
Ezec. xvii.
Offic. iii. 31. 'l'olet. iv. 99, Offic. ii. 2.
ibi Cajet. Alex. Imol. án c. Ver. de Jurejur. Soto, viii. q. l. art. 7.
De Offic. iii.
Civil. ii. p.
100 DE JUREJURANDO. [Lir. II.
debuit; sed et decem illi quorum Cicero meminit, redire ad Annibalem: jusjurandum enim intercesserat.
XV. 1 Neque hse tantum inter hostes publicos locum habent, sed inter quosvis: non enim persona sola respicitur eui juratur, sed!is qui juratur Deus, qui ad obligationem pa- riendam sufficit. Repudiandus ergo Cicero cum ait perjurium nullum esse, si przdonibus pactum pro capite pretium non adferatur, ne si juratum quidem sit: quia pirata non sit ex perduellium numero definitus, sed communis hostis omnium, cum quo nec fides esse debeat, nec jusjurandum commune. Quod et de tyranno dictum ab eodem est alibi, et a Bruto apud Appianum: οὐδὲν πιστόν ἐστι Ρωμαίοις πρὸς τυ- pavvovs, οὐδ᾽ εὔορκον, cwm tyranno Homanis mulla fides, nulla jurisjurandi religio.
2 Atqui sicut in jure gentium constituto differre hostem & pirata verum est, et a nobis infra ostendetur; ita hiec ea differentia locum habere non potest, "ubi, etsi persons jus deficiat, cum Deo negotium est: qua de causa juramentum voti?nomine nuncupatur. Neque id, quod sumit Cicero, verum est, nullam esse cum przdone juris societatem, Nam [s qui juratur Deus] Nicephor. Gregoras: eis θεὸν ἡ ἐπιορκία τὸ τὴν περιφρονήσεως ἀνατίθησιν ἔγκλημα " perjurium Deo culpam. impingit negli- gentic. (Lib. x. pag. 227..Ed. Col.
m ζ7ῥὲ etsi persone jus deficiat, cum Deo negotium est] Plutarchus Lysandro: ὁ ὅρκῳ παρακρουόμενος, τὸν μὲν ἐχ- θρὸν ὁμολογεῖ δεδιέναι, τοῦ δὲ Θεοῦ καταφρονεῖν" qui juramento hostem cir- cumvenit, is ostendit a se hostem metui, Deum contemni, (Pag. 437 c.)
? Improprie ita dicitur, VoTUM fit XV. 1 And this is not only true between publie enemies, but any parties: for respect is not had to the person to whom the oath is made, but to God by whom we swear; and this is sufficient to produce an obligation. "Therefore Cicero is to be repudiated when he says that it is no perjury if we do not pay the price which we have pro- mised to robbers for sparing our life, not even if we have sworn: because a robber is not an open enemy, having the rights of war, but à common enemy of all men: which also the same Cicero says else- where of tyrants, as does Brutus in Appian.
2 But though, in the Instituted Law of Nations, it is true that an enemy differs from a robber, as we shall shew below; yet this differ- ence cannot have place when, though the right of the person fail, our business is with God: on which account an oath is called ὦ vow. Nor is that true which Cicero assumes, that we have no common ground of rights with robbers: for that a deposit is to be restored when made by a robber, if the owner do not appear, is rightly ruled by Trypho- ninus.
ΠΡΎΜΝΗΝ ΨΝΟ6ΟὄΝΝὄὄΝ Car. XIII.] DE JUREJURANDO. 101 depositum ex ipso gentium jure "reddendum latroni, si domi- nus non apparet, recte a Tryphonino responsum est.
3 Quare probare non possum quod a quibusdam est tra- ditum, eum qui przdoni quiequam promiserit, momentanea solutione posse defungi, ita ut liceat ei quod solvit recuperare. Verba enim in juramento quoad Deum simplicissime atque adeo cum effectu sunt intelligenda. Atque ideo qui redivit ad hostem clam, iterumque abiit, non satisfecit juramento de reditu, ut recte a senatu Romano judicatum est.
XVI. 1 Illud vero Accianum: T. FFregisti fidem.
A. Quam neque dedi, neque do infideli cuipiam: Ita demum probari potest, si jurata promissio aperte respec- tum habuerit alterius promissionis, ^quzie& ei quasi conditio fuerit implicita, non si diversi generis sint promissa, et citra r. siquis, 39. respectum mutuum: tune enim omnino servandum cuique erit dcJurgur. quod ipse juravit. Atque hoe nomine Regulum laudans sic compellat Silius (Lib. vr. vers. 63, 64): Qui, longum semper fama gliscente per sevum, Infidis servasse fidem memorabere Penis.
Deposit.
Apud Cieer. Offic. iii. 28.
Deo: JunRAMENTUM, per JDeum, ait ipse Auctor, Adnot. in Numer. xxx. 3. Confer PvrENponr. De Jure Nat. et Gent. Lib. 1v. cap. 2. 8 8.
n Reddendum latroni] Et ei qui regsibus. Polybius (Excerpt. de Virt. et Vit. p. 1470. Ed. Amst.) et Diodorus Siculus in excerptis Peiresianis, (p. 334.)
9 Que ei quasi conditio fuerit impli- cita] C. pervenit, quod est 111. de Jurenum sine jure invasit, quomodo Oro- ferni depositum redditum a Prienen- Jurando. Adde 1. lege fundo, 5. in fine D. de lege commissoria.
3 Wherefore I cannot approve what is delivered by some writers, that he who has promised anything to a robber may discharge his duty by a momentary payment, and be allowed forthwith to take back what he has paid. For words used in an oath, and so, towards God, are to be understood with entire simplicity; and therefore, so as to have effect. And therefore, he who returned to the enemy clandestinely and came away again, did not satisfy his oath that he would return, as was rightly judged by the Roman Senate.
XVI. 1 Are oaths to a faithless person not to be kept: as Accius, quoted in Cicero's Offices, holds?
Not if the sworn promise had evidently respect to another pro- mise which was a sort of implied condition. But they are to be kept, if the promises are of a diverse kind, and without mutual refer- ence: for then each must observe what he has sworn. And thus Regulus is praised by Silius for keeping faith with the faithless.
Auth. Sacra- ment.
C. Si adv. vend.
Psal. xv. 4.
102 DE JUREJURANDO. [Lir. II.
2 Insqualitatem in contractibus naturaliter locum facere aut rescindendi aut reformandi contraetus, supra diximus. Et quanquam jus gentium aliquid in hae re mutavit, jure tamen civili, quod inter ejusdem populi partes valet, rediri sspe ad illud quod natura licebat, itidem supra monuimus. Sed hic quoque, si juramentum intercessit, etiamsi persons nihil aut minus debeatur, Deo fides erit przstanda. Itaque Psalmo- rum seriptor, ubi viri boni virtutes enumerat, addit et hanc: Juratus in damnwmn suum non tamen mutat!.
XVII. Verum ilud notandum est, quoties non persons jus nascitur ex tali aliquo defectu, qualem diximus, sed Deo obstringitur fides, heredem ejus qui Juravit non teneri. Quia ad heredem sieut bona transeunt, id est, quz» in hominum sunt commercio, ita bonorum onera: non item alia quze quis ex officio puta pietatis, gratis, fidei debuit. H:ec enim ad illud quod striete jus dicitur inter homines non pertinent: ut alibi quoque ostendere meminimus.
XVIIL Sed etiam ubi jus personze non nascitur, si tamen juramentum utilitatem spectet alicujus, Patque is eam Alio modo Auctor videtur vertere verba illa in Adnotationibus suis ad hunc Psalmum; quas videre poteris. Sed et sequendo versionem, qualis heic exillis Promissis jurejurando firmatis, in quibus reperitur lesio, propter quam nulla essent, si jusjurandum abesset. Diximus in Notis Gallicis ad hunc lohibetur, nil est, quod suadeat agi de ^ cum. J. 8.
2 That inequality in contracts, by Natural Law, gives ground either for rescinding or remodelling them, we have said above. And though the Law of Nations has changed something in this matter, we are often allowed by the Civil Law, which is of force over those who are parts of the same people, to return to the Natural Law. But here if an oath have been introduced, although nothing, or less than the contract, may be due to the person, our faith to God is to be kept. So Ps. xv. 4, He that sweareth to his neighbour, and disappointeth. him not, though it were to his own hinderance.
XVII. But it is to be observed, that when there is no right of a person produced, in consequence of some of these defects, but only our faith engaged to God; the heir of the swearer is not bound. Beeause as the goods pass to the heir, that is, the things about which men deal, so do the burthens upon them: but not the obli- gations which any one was liable to, as duties of piety, kindness, or good faith. For these do not belong to what is strictly called jus or right, as we have shewn.
XVIIL So when a right is not acquired by a person, in virtue of another's oath, yet if the oath respect the utility of any one, and Car. XIII.] DE JUREJURANDO. 108 nolit, non tenebitur qui juravit: *sieut nec tenebitur si cesset qualitas sub qua alicui juravit, ut si magistratus desinat esse magistratus. Apud Cesarem libro rt. de Bello Civili, Curio cap. 39. Domitii qui fuerant milites sie alloquitur: Sacramento qui- dem vos tenere qui potuit, quum projectis fascibus et deposito imperio privatus et captus ipse in alienam venisset potesta- tem? Et mox sacramentum ait capitis deminutione sub- latum.
XIX. Illud quzritur, an quod contra juramentum fit, iliieitum sit tantum, an et irritum? qua de re distinguendum c. peer. 25.
: E: H de Preb. arbitror, ut si sola fides sit obstricta, valeat actus contra Covam. ind.
juramentum factus, puta testamentum, venditio: non valeat $ Ἐν) autem si ita conceptum sit jusjurandum, ut simul contineat abdicationem plenam potestatis ad actum. Et hzc quidem naturaliter jusjurandum sequuntur: ex quibus faciendum est judicium de regum juramentis, et his qus exteri exteris jurant, quando actus ex loco subjectionem non accepit.
XX. 1 "Nune quid superiorum, id est, regum, patrum, dominorum, et maritorum in his quz» maritalis sunt juris, P Atque is eam nolit] Plautus Ru- — D. de excusat. tut. et apud Gailium 11, dente: Jurisjurandi rogo gratiam fa- obs. cxliv. n. 8. et de Arrestis x. 9. et cias. (v. 3.58.) apud Azorium institutionibus moralibus 4 Sicut nec tenebitur si cesset quali- — v. 22. q. 6. parte r.
tas] Similia vide in L. si duas $ gentium r Nunc quid superiorum, id est, rehe will rot have this utility, the swearer is not bound. Also he is not bound if the quality under which he swore has ceased. So in Cesar, Curio addresses those who had been Domitius's soldiers: Wo could hold yow by an oath, when he himself, throwing away the ensigns of authority, and laying down his command, as ὦ private man and ὦ captive, has himself become subject to others? And afterwards he says that their oath is rescinded by his degradation.
XIX. It is made a question whether that which is contrary to an oath is only unlawful, or also void.
For this we must distinguish: if good faith alone be engaged, an act done against the oath is valid; as a testament, a sale. Dut not, if the oath be so expressed that it contains at the same time a full ab- dieation of power to do the act.
And these are the natural consequences of oaths: from which we must form a judgment of the oaths of kings, and the oaths which foreigners swear to foreigners, when the act is not necessarily sub- jected to the laws of the place.
XX. 1 Let us now consider what the authority of supoeriors, that is of kings, fathers, masters, husbands (in marital matters), can jur. Feud.
de Prohib.
Feud. Alien.
per Frid.
Lib. iv. de Benef. 95.
104 DE JUREJURANDO. [Lis. II.
imperia possint videamus. Superiorum actus hoc quidem efficere non potest, ut jusjurandum quatenus vere fuit obliga- torium non sit przestandum: id enim juris est naturalis et divini. Sed quia aetus nostri non plene sunt in nostra potestate, sed ità ut a superioribus dependeant,?ideo duplex esse potest actus superiorum circa id quod juratur, alter directus in per- sonam jurantis, alter in personam cui juratur.
2 In personam jurantis dirigi potest, aut antequam jure- tur irritum reddendo juramentum, quatenus jus inferioris sub potestate superioris continetur, aut postquam juratum est vetando ne impleatur. Nam inferior, qua inferior, obstrin- gere se non potuit nisi quatenus superiori id placiturum esset: ampliorem enim non habebat potestatem. Hoc modo lege Hebrz;a mariti uxorum, patres liberorum qui sui juris nondum erant, juramenta irrita faciebant. Proponit hane qusestionem Seneca: δὲ lex lata erit, ne id. quisquam faciat quod. ego me amico meo facturum promiseram? οὐ solvit: Eadem lex me defendit que vetat. Sed et actus ex utroque mixtus esse potest, ut si superior constituat quod inferior juraverit gum, patrum, dominorum, et maritorum? Vide, preter S 24. dicti Capitis in his que maritalis sunt juris, imperia — ii. Lib. 1v. PurENponrrt De Jure Nat.
possint videamus] Augustinus epistola ^ ef Gent. ea, quee observavimus ad libel- CCXL. et COXLI. lum De Officio Hom. et Civis, Lib. τ.
do [in modifying the effect of oaths]. "The act of a superior cannot effect that an oath, so far as it was obligatory, is not to be performed; for that it is to be so, is ἃ matter both of Natural and of Divine Law. But because our acts are not fully in our power, but in such a way that they depend on superiors, therefore there may be a double act of a superior as to the matter sworn; one direct, on the person of the swearer, the other, on the person to whom the oath is made.
2 'The act of the superior may be directed on the person of the swearer, either before swearing, rendering the oath void, in so far as the right of the inferior is subject to the superior; or after the swear- ing, forbidding that it be fulfilled. For the inferior, as inferior, was not able to bind himself except so far as it should please his superior; he had no further power. And thus by the Hebrew Law the husband might make void the vows of his wife. Seneca proposes this question: 7f « law be made that no one shall do what I had pro- mised qm; friend I would do, what then? ^ And he solves it, saying, The same law which forbids me defends me. Dut there may be a mixed aet of both parties; as if the superior should direct that what the inferior shall swear in this or that case, say from fear or from weakness of judgment, shall be valid, only if he himself approves Car. XIII.] DE JUREJURANDO. 105 hoe aut illo casu, puta ex metu, aut imbecillitate judicii, ita demum valere si ab ipso approbetur. Atqui ex hoc funda- mento defendi possunt absolutiones juramentorum, quz?olim a principibus, nunc ipsorum principum voluntate, quo magis cautum sit pietati, ab ecclesi; presidibus exercentur.