aut illud; nec interdictis minacibus sub - Jectorem cervicem ad id quod ipse coluit inclinabat, sed intemeratas reliquit has partes ut reperit. (Cap. 9.)
Athenians and Lacedaemonians, and by Philip of Macedon against the Phocians: of whose sacrilege Justin says, that it required to be evpiated by the arms of the whole world. Jerome says, on Daniel v. “448 long as the sacred vessels [of the Hebrews] were in the idol-temple at Babylon, God was not angry, ( for they still seemed to be devoted to divine worship, though accompanied with perverted opinions;) but after that they were polluted by hwman uses, the punishment. straightway follows the sacrilege.
Augustine thinks that the Roman Empire was favoured by God, because, though their religion was false, they were in earnest about it*; and as Lactantius says, they held to the main duty of man, * Augustine says that the Roman Empire was favoured by divine Providence on account of their civil virtues, De Civit. Dei, Lib, v. c. 12, J. B.
[cnoT. π.} vii. de Ben. p.
De Benef. Vi, 6.
De Leg. lib. x. p. 907. et seqq.
338 DE PGENIS. [Lar. II.
quamvis falsa religio: et, ut Lactantius loquitur, summum hominis officium, etsi non reipsa 8tamen proposito tenerent.
2 Et supra diximus qualiacunque qu: putantur numina pejerata a vero numine vindicari: Punitur, quia tanquam Deo fecit, ait Seneca: opinio illum sua obligat ρώπω. Sie accipio et illud Senecz: Violatarum religionum aliubi atque aliubi diversa pama, est: sed ubique aliqua; et quod Plato capitis damnat religionis temeratores.
Imperium auctum Providentia divina, ^ cap. 3. num. 14. Zd. Cellar. ubi Lacnon quod illis cordi fuisset, quamvis ^ tantius loquitur de Idololatris in uvifalsa Religio, sed ob eorum virtutes — versum. Neque locus Senecz», qui mox Civiles. J. B. sequitur, satis recte heicaptatur. J. B. 5 Locus est Znstit. Divin. Lib. 11.
though not in truth, yet in purpose*.
2 We have already said that even imaginary deities when appealed to by perjured persons, have their cause taken up by the true God. He is punished, says Seneca, because he did it, as to God;. his own opinion binds him to punishment. And so I take that other passage of Seneca: The punishment of violating religion is different in different places, but some punishment there everywhere is. So Plato condemns those who do not believe in the existence of the gods, to imprisonment or death (Laws, b. x. end).
* Lactantius is speaking of idolatry in general: Znstit. Div. Lib. 11. c. 3. (The passage from Seneca is not appropriate. J.B.
CAPUT XXI. DE POENARUM. COMMUNICATIONE.
I. Poena quomodo transeat ad X. Distinctio ejus quod. directo eos qui delicti sunt parti- infertur et in consequentiam cipes. venit.
IL. Communitas aut rectores te- XL Distinctio ejus quod fit occanentur ec subditi delicto, si sione peccati et quod. ex cauadsit scientia, et mon prohi- sa, peccati. bitio cum, prohibere possint — XII. Proprie loquendo neminem et debeant: juste punire ob delictum alie- IIL Jtem er receptu eorum. qui mum, et cur? alibi deliquerunt. XIIT. Jon filios ob parentum. de- IV. Nisi aut puniant aut de- licta: dant: quod exemplis illus- — XIV. (tespondetur ad. Dei facta tratur. [vel potius, ad objectionem V. Jura supplicum ad infortu- petitam, ex Dei factis] circa matos, non ad nocentes per- filios nocentum.) tinere: cum evceptionibus. XV. Multo minus cognatos alios.
VI. JDefenditamen supplices dum. XVI. Posse tamen. liberis et cogde causa, cognoscatur: et ea natis nocentum. aliquid mequo jure facienda, cognitio. gari, quod alioqui habere VII. Quomodo delicti rectorum poterant: cum exemplis. participes sint subditi, aut — XVII. Nec. subditos proprie pucommunitatis hi qui ejus niri posse, ob regis delictum: membra, sunt: et quomodo | XVIII. Nec singulos qui mom condifferant poena communitatis senserunt, ob delictum wniet poena, singulorum. versitatis.
VIII Pone jus in universitatem — XIX. Heredes ad ponam, qua quamdiu duret. pana, est, non teneri: et cur?
IX. An sine delicti communica- XX. Teneri tamen si pona in tione poma, transeat, aliud debiti genus transierit.
Lh ol UOTIES de poena commünicanda quzritur!, aut de iis queritur *qui delicti sunt participes, aut de aliis. Οἱ delieti participes, non tam ex alieno quam ex suo Confer heic PurENponRrFIUM, Ze Jure Nat. et Gent. Lib. vir. c. iii. $ 28.
et seqq.
à Qui delicti sunt participes] 'Ter- T.
tullianus de Resurrectione Carnis: dicent enim ministros et socios habere arbitrium ministrandi atque sociandi, et potestatem suc voluntatis in utrumque, homines CnaAPTER XXI.
Of the Punishment of Accessaries.
1 When we speak of the extension of punishment from one person to others, we speak either of those who are partakers in the 840 DE P(ENARUM COMMUNICATIONE. [ΠΡ II.
delicto puniuntur. Hi qui sint ex his quz; supra de damno injuria dato dicta sunt intelligi potest. Ferme enim iisdem modis in delicti partem quis venit quo in damni dati: non tamen semper, ubi damni obligatio est, etiam delictum est, sed tum demum si qua malitia notabilior accesserit, cum ad damni dati obligationem szepe qualiseumque culpa sufficiat.
2 Ergo "qui factum vitiosum jubent, qui consensum requisitum adhibent, *qui adjuvant, "qui receptum przestant, aliove modo in ipso crimine participant: *qui consilium dant, faudant, assentantur: qui cum ex jure proprie dicto teneantur vetare *non vetant, aut cum teneantur ex simili jure opem ferre injuriam patienti non ferunt: qui non dissuadent scilicet et ipsos; Idcirco cum auctoribus merita communicare, quibus operam sponte accommodant. | (Cap. 16.)
b Qui factum vitiosum jubent, qui consensum requisitum adhibent| Saulus manibus omnium lapidabat. Augustinus sermone v. de Sanctis, cap. 4. similia sermone ejusdem argumenti primo, c. 3, et sermone xiv. [Qui omnes Sermones falso adscripti sunt Augustino.]
c Qui adjuvant] Ope. JInstitutionibus de furtis, [immo.De Obligat. ex delict.] S interdum, ir. Edicto T'heude- 4 Qui receptum pr«stant] Hieronymus [aut quisquis alius scripsit opus ilud, p. 53 n. Tom. vir..Ed. Bas. in cap. 29] super parabolas: mon.fur solum, sed ille reus tenetur qui furti conscius quarenie possessore mon indicat.
Chrysostomus de Statuis X1v. οὐ γὰρ οἱ ἐπιορκοῦντες μόνον, aXXa kal οἱ συνει- δότες μὲν, περιστέλλοντες δὲ, κοι- νωνοῦσι τῶν ἐγκλημάτων" mon enim perjuri soli, sed et qui, conscii cum sint, celant perjuria, criminis tenentur. ((Tom. vi. pag.555, 5506..Edit. Savil.)
€ Qui consilium dant] Vide ZInstitu- Liones et Edictum Theuderici dictis locis. Andocides ex lege Attica, τὸν βουλεύ- σαντα ἐν τῷ αὐτῷ ἐνέχεσθαι kal τὸν τῇ χειρὶ ἐργασάμενον" qui consilium dedit eum non minus pama teneri quam qui mamu rem effecerit: (Orat. τ. De -Mysteriis, pag. 219..Ed. Wech.] οὐ ydp ἣν πραχθῆναι μὴ βουλευσαμένου" neque enim sine consilio res facta fuisset, ait Aristoteles de Poetica cap. 17. [Immo de Rhet. τ. 7.]
f Laudant, assentantur] Chrysostomus I. ad Romanos circa finem: καὶ γὰρ deliet, or of others. "Those who are partakers in the delict are not punished so much for another's delict as for their own. Who these are, may be understood from what has been said above concerning damage wrongfully inflicted. For generally, a person comes to be a sharer in the delict, in the same way in which he comes to be a sharer in the damage done; yet it is not always true that when a person is bound for the damage, he is also liable to punishment; but only when there has been, besides, some notable malice; whereas to make à person bound for the damage, any fault whatever often suflices.
2 "Therefore they who command a vicious act, they who give the consent which is requsite, they who assist, who rcceive the things, or in any other way participate in the crime itself; they who give their counsel towards it, who praise it, who assent to it; those who being bound Car. XXL] DE POGENARUM COMMUNICATIONE. 911 cum dissuadere debeant: qui faetum retieent quod notum facere ex jure aliquo tenebantur; hi omnes puniri possunt, si in ipsis talis sit malitia quz» ad meritum pcn:e sufficiat, secundum ea quz» proxime tractata sunt.
IL 1 Exempli res fiet illustrior. Communitas ut alia ita et civilis non tenetur ex facto singulorum, sine facto suo, aut omissione: bene enim Augustinus; a/iud est quod 4n m Levit. populo quisque habet peccatum proprium, aliud quod com- uuu mune, quod uno animo fit, et una voluntate ad aliquid multitudine comparata, committitur. Hine in formula fedcrum est: ἢ δὲ defexit publico consilio. Locri apud Livium Liv. xxix. i7. ostendunt senatui Romano culpam defectionis procul a consilio TOU πλημμελοῦντος ὁ τὴν ἁμαρτίαν ἐπαινῶν χαλεπώτερος" pejor peccante qui peccatum laudat. ('Tom. 1m. pag. 28.) Qui facinorosum adstans hortatur, pro faciente habetur lege Langobardica, Lib. 1. 6t. ix. $ 25. Vide qu: ex Philone et Josepho mox proferemus ad 5 Non vetant] Chrysostomus r. adversus Jud«os: ('Tom. vr. pag. 319.) ὥσπερ οὖν οὐχ oi κλέπτοντες μόνον, ἐλλὰ καὶ οἱ κύριοι μὲν ὄντες κωλῦσαι, μὴ κωλύοντες δὲ τὶν αὐτὴν ἐκείνοις διδόασι δίκην" sic non ii modo qui furtum fecere, sed et qui prohibere cum possent non prohibuere, puniuntur, et quidem pari uterque pana. | Sic eum qui sanari zgrotum prohibet, teneri quasi vulnerasset, ait idem Chrysostomus ΕἸ. ad Cor, h Si defexit publico consilio] Chrysostomus de Síatuis rit. ὅτι ob κοινὸν τῆς πόλεως τὸ ὡμάρτημα γέγονεν, ἀλ-Ad ἀνθρώπων τινῶν ξένων καὶ ἐπηλύ-δων, οὐδὲν λογισμῷ ποιούντων, ἢ τόλ-^3 καὶ παρανομία πάσῃ. καὶ οὐκ ἂν εἴη δίκαιον ὑπὲρ τῆς ὀλίγων ἀπαιδευ-σίας πόλιν τοσαύτην ἀναρπάζεσθαι. καὶ τοὺς οὐδὲν ἠδικηκότας διδόναι δίκην. Non commune fuisse delictum civitatis, sed extraneorum et advenarum, qui cuncta temeritate ac legum ignorantia potius quam ratione facerent: neque vero equum, ut ob paucorum imperitiam tanta urbs everteretur et ponam ferrent culpe ezsortes. (Tom. vr. pag. 473.) Ammianus libro xxx. de Quadis: nihil ex communi mente procerum gentis delictum asseverantes in nostros. (Cap. 6.)
by their special rights to forbid it, do not forbid it; or being bound by similar rights to give aid to the person who suffers wrong, do not do so; those who do not dissuade when they ought to dissuade; who keep silence with regard to a faet which they were bound by some right to make known; all these may be punished, if there be in them such malice as suffices for penal desert, according to what has already been said.
II. 1 The thing will be made clearer by example. A Civil Community, like any other Community, is not bound by the act of an individual member thereof, without some act of its own, or some omission, Augustine says well, Z/ere is α difference between the fault that, in a people, each. person has of his own; and a fault common to all, which is committed with one mind. and one will. Aud accordingly, in Lib. xxxv. 31.
Apud eumd.
Cap. 5.
Epist. 55. ad Brut.
Parcnet. c.
Adv.Gent. iv.
De Gubern. Dei, vii, 19. in fin.
312 DE POENARUM COMMUNICATIONE. [118. II.
publico abfuisse. ^ Narrante eodem, Zeno pro Magnetibus deprecator apud T. Quintium et legatos qui ei aderant flens petebat, ait Livius, ne unius amentiam, civitati assignarent; suo quemque periculo furere. Et Rhodii apud senatum publicam causam a privatorum causa segregant, dicentes, nullam esse civitatem qwe non improbos cives aliquando, et àmperitam multitudinem semper habeat. Sic nec pater ex delicto liberorum tenetur, nec dominus ex servi, nec alii qui preesunt, nisi aliquid in ipsis vitiosum hzereat.
2 Ex his autem modis quibus rectores aliorum in crimen veniunt, duo sunt qui maximum usum habent, et diligenti consideratione indigent: patientia et receptus. De patientia ità habendum est, qui scit delinqui, qui prohibere potest et tenetur, nec prohibet, eum ipsum delinquere. Cicero Zn Pisonem: neque vero multum interest, presertim 4n Consule, utrum 4pse perniciosis legibus, improbis concionibus rempublicam vevet, an. alios vexare patiatur. | Brutus ad Ciceronem: «lene igitur, inquies, culpe me rewm facies? prorsus aliene, si provideri potuit ne e«isteret. ἴσον τῷ πλημμελεῖν TO μὴ κωλύειν τοὺς πλημμελοῦντας, ait Agapetus ad Justinianum; par est delinquere et delinquentes non prohibere. | Quisquis patitur peccare peccantem, ds vires subministrat audacie, ait Arnobius. n cujus mamu est ut prohibeat, jubet agi si non prohibet admitti, ait, Salvianus. Augustinus vere: qui desinit obviare cum potest, consentit.
Treaties the formula is, [Liv. 1. 24,] Jf he violate this by public act. 'The Locrians in Livy plead to the Roman Senate that their defection was by no means a public act. So again Zeno, pleading for the Magnesians, begged with tears thet they would mot ascribe to the whole city the insanity of one man: that each ones madness must be at his own risk. And the Rhodians, before the Senate, separate the publie cause from that of private persons, saying that there is no city which has not often wicked citizens, and always a senseless mob. So the father is not bound by the delict of the son, nor the master by that of the servant, except there be some cause of blame in themselves.
2 But of the ways in which rulers come to share in the crime of others, there are two which are most common, and require diligent consideration: their allowing and their receiving.
With regard to allowing, it is to be held that he who knows of. the commission of the offense, who can, and is bound to prevent it, and who does not, does himself offend. So Cicero against Piso; Brutus, in a letter to Cicero; Agapetus to Justinian; Arnobius; Sal- C4Ar. XXL] DE POENARUM COMMUNICATIONE. 3413 3 Sie qui mancipium cum possit eximere prostitutum esse patitur, pro prostituente habetur Romanis legibus. 5i L.7. D. qui servus sclente domino occidit, in solidum dimiugth obligat: L. 3. dc nox...act. princ. ipse enim videtur dominus occidisse. Et lege Fabia in dominum animadvertitur: si servus domino sciente alienum servum Paul. Lib. v. subduxerit. $2 4 Sed, ut diximus, preter scientiam requiritur facultas prohibendi. Εὖ hoc est quod aiunt leges 'scientiam, eum pu- I 45 adi niri jubetur, accipi pro patientia, ut qui prohibere potuit teneatur si non fecerit; et scientiam hic spectari quze habeat 71. $1.5 et voluntatem: scientiam accipi cum consilio: ideoque non εἰ P nox. teneri dominum si servus in libertatem proclamaverit, si dominum contemserit: quia scilicet, culpa vacat qui scit quidem, z Vaud sed prohibere non potest. Sic parentes tenentur ex delictis Ὥ filiorum, sed eorum demum quos habent in potestate. —Vicis- 1.1. ὶ qvi eam. in fine sim, etiamsi in potestate habeant et alioqui prohibere potue- 15 $17 rint, non tenebuntur nisi et sciverint. Pariter enim concur- 5/57" ον rere hse debent, scientia et non prohibitio, ut quis ex facto 275 "^ alieno teneatur: quiz omnia ad subditos pari ratione sunt referenda: veniunt enim ex naturali xquitate.
5 Egregie Proclus ad illud Hesiodi (Oper. et Dier. p.c.
Scientiam, cum puniri jubetur, ac- — libro vir. tit. iv. cap. 11. cap. 26. et cipi pro patientia] Lege Wisigotthorum alibi. libro 1x. tit. 1. c. 1.
vian; Augustine.
3 So he who allows his slave to be prostituted when he could prevent her, is held by the Roman Law to have prostituted her. Ifa slave commit homicide with the knowledge of his master, the master is equally liable, for he is considered as guilty of the homicide. And by the Fabian law, the master is punished if his servant, with his knowledge, has drawn away and secreted another servant.
4 But as we have said, there is required, to produce this liability, not only knowledge, but the power of prevention. And this is what the Laws say; that knowing, when it is directed to be punished, is taken for allowing; so that he who could have prevented, is held bound if he did not do so; and that the knowing here spoken of is considered as combined with willing; and that knowledge is taken along with purpose; and therefore, that the master is not bound if the slave has asserted and appealed to the laws for his liberty; or, if he have disregarded his master; for he is blameless who knows, but cannot prevent.
5 When Hesiod says, Often the whole of the city is punished for one man's injustice, Horat. Lib. i. Epist. ii. 14, Virg. ZEn. i.
DE PQ:£NARUM COMMUNICATIONE.
[Liz. II.
Πολλάκι kai ξύμπασα πόλις κακοῦ ἀνδρὸς ἐπαυρεῖ" Swpe luit populus pcenas unius iniqui, ali: ὡς ἐξὸν κωλύειν, μὴ κωλύουσα πὴν τοῦ ἑνὸς πονηρίαν, ut qui cum prohibere possit non prohibet unius malitiam. Sie in exercitu. Graecorum, ubi Agamemnon ipse et alii concilio communi suberant, non immerito: Quidquid delirant reges, plectuntur Achivi: * Ipsorum enim erat cogere Agamemnonem, ut sacerdoti filiam redderet.
Sie post eorundem classis exusta narratur: Unius ob culpam et furias Ajacis Oflei, qua de re Ovidius Metam. xiv. (vers. 468): Virgine rapta Quam meruit poenam solus, digessit in omnes; quia ceteri non impedierant, ne virgo sacerdos raperetur.
Apud Livium est: Propinqui k Ipsorum erat cogere Agamemnonem] lta hane rem explicat Cyrillus libro v. contra Julianum, (pag. 17. Edit. Spanhem.)
Unius ob culpam et furias Ajacis Olei] Euripides 7'roadibus sic loquentem Neptunum facit (vers. 70): Oi9', ἡνίκ᾽ Αἴας εἷλκε Κασσάνδραν βίᾳ. Cum Phebadem vi traxit Ajacis manus. Et Minervam respondentem (vers. 71): Κοὐδέν γ᾽ Ἀχαιῶν ἔπαθεν, οὐδ᾽ ἤκουσ᾽ ὕπο.
Nilque audiit, nil passus a Grzcis mali est. Pari jure omnes Antiochenos statuarum crimine involvit Chrysostomus, prima argumenti oratione: ἰδοὺ τὸ ἁμάρτημα γέγονεν ὀλίγων, καὶ τὸ ἔγκλημα γίνε- ται κοινόν. ἰδοὺ δι’ ἐκείνους ἅπαντες regis Tatii legatos.Lawrenδεδοίκαμεν νῦν kal τῶν ἐκείνοις reroX- μημένων αὐτοὶ τὰς τιμωρίας ἀναμένο- μεν. εἰ δὲ προλαβόντες αὐτοὺς ἐξεβά- λομεν τῆς πόλεως, καὶ τὸ νενοσηκὸς διωρθώσαμεν μέλος, οὐκ &v τὸν παρόντα ἐφοβούμεθα φόβον" Ecce facinus paucorum fuit, accusatio in omnes fertur. -Ecce propter illos nunc in metu omnes sumus, et eorum quc illi ausi sunt ponam nos ipsi spectamus.. Quod si antevertissemus eam, illos de urbe pellendo, et partem morbidam sicut oportet tractassemus, abesset jam a nobis hic timor: deinde: δι᾿ αὐτὸ οὖν τοῦτο κολάζου, φησὶ, δίδου δίκην ijv ἐσχάτην, ὅτι pa] παρῆς, μηδὲ ἐκώλνες, μηδὲ τοὺς ἀκοσ- μοῦντας κατεῖχες, μηδὲ ἐκινδύνευες ὑπὲρ τῆς εἰς τὸν βασιλέα τιμῆς. οὐ με- Proclus says well, 4s Aaving had it in their power to prevent him, and not having done so.
So Horace of Agamemnon, "Though 'tis the kings that are mad, the Achaians suffer the evil.
For they might have compelled him to restore the priest his daughter. And so after the Greek fleet was burnt, AII for the fault of one, for the madness of Ajax Oileus.
As Ovid says on the same subject, One constrained the maid, but the penalty spread to the many: because the others did not prevent the sacred virgin from suffering violence.
So Livy about the Laurentian ambassadors, repelled by Car. XXL] DE POENARUM COMMUNICATIONE., 315 tium pulsant. | Cumque Laurentes jure gentium | agerent, apud T'atium gratia suorum et preces plus potuerunt. Igitur illorum penam in se vertit. Niue proprie pertinet illud Salviani de regibus: "Potestas magna. et potentissima, que prohibere scelus macimum potest, quasi probat debere fieri si sciens patitur perpetrari. Xt apud Thucydidem est: ὁ δυνάμενος παῦσαι, ἀληθέστερον δρᾷ' magis ille facit, qui potest prohibere. Sie apud Livium Veientes et Latini Romanis se excusant, quod hostes eorum a subditis suis adjuti essent, se insciis. — Contra Teutz reginz Illyriorum non accipitur excusatio, quod diceret non a se, sed a subditis piraticam exerceri: neque enim prohibebat. "Olim ab Amphictyonibus damnati Seyriij quod suorum quosdam piraticam exercere patiebantur.
6 Sciri autem facile est ut przsumantur quz conspicua πτέσχες τῶν τετολμημένων: ἐπαινῶ τοῦ- TO καὶ ἀποδέχομαι. ἀλλ᾽ οὐδ᾽ ἐπέσχες πὰ γενόμενα" τοῦτο κατηγορίας ἄξιον" ob hoc ipsum, inquit, fer ponas, et ultima lue supplicia quod mon adfuisti, quod non prohibuisti, quod insanientes non retinuisti, quod pericula non subiisti pro honore Imperatoris. Particeps non fuisti facinorum? | Laudo hoc, et boni accipio: sed mec que fiebant impediüisti; hoc vero jam dignum accusari.
m Potestas magna, et potentissima, qug prohibere scelus mazimum potest] Philo in Flaccum, (pag. 970 n.) ὁ γὰρ ἐπιπλήττειν ἢ τὸ πανύστατον ἐπέχειν ὧν δυνηθεὶς, εἰ μὴ κεκώλυκε, δῆλος ἦν ἐφιεὶς καὶ ἐπιτρέπων αὐτός" nam qui castigare, certe inhibere potuit; si non impediit, habendus est permisisse aut etiam probasse quod agebatur. Dion Galba: τοῖς μὲν γὰρ ἰδιώταις ἀπόχρη μηδὲν ἀδικεῖν. τοῖς δὲ Órj τὰς ᾿Ἰγεμονίας ἔχουσιν ἀνάγκη προνοεῖν ὅπως μηδ᾽ ἄλλος κακουργῇ" Privatis sufficit non delinquere: in imperio agentibus incumbit et hoc curarene delinquat alius, (pag. 199 s..Ed. H. Steph.) In c. 4. Synodi Pistensis positz inter capitula, Caroli Calvi habemus: ZVon est liber a consensu qui quod emendare potest emendare negligit: quapropter sine dubio peccati se participem facit. Vide Nicetam Choniatem libro 11. de Andronico, » Oli:| ab Amphictyonibus damnati Sceyrii] Plutarchus Cimone, (pag. 483 Tatius. who could prevent it does it.
So Salvian speaks of kings. So in Livy, the Veientes and Rutulians And Thucydides says, He excuse themselves to the Romans, in that their subjects had assisted the enemies of the Romans, they having no knowledge of the facet. And on the other hand, the excuse of Teuta, the queen of the Illyrians, is not accepted, when she said that piracy was not practised by her, but by her subjects; for she did not prevent it. And in ancient times the Scyrians were condemned by the Amphictyons because they allowed some of their people to practise piracy.
6 It is easy to know, so far as presumption goes, acts which are conspicuous and which are frequent. What is done by many, can be De Gub. Dei, Lib. vi. 10.
Polyb. ii. 8.
Lib. iv. 27.
940 DE POENARUM COMMUNICATIONE. [Liz. II.
sunt, quz» frequentia, τὸ ἐκ πολλῶν συμβαῖνον, ἀνάγκη μη-δένα ἀγνοεῖν" id quod a mwultis fit, necesse est. a nemine ignoretur, ait Dion Prussensis Rhodiaea. /Etolos graviter reprehendit Polybius, quod eum hostes Philippi videri nollent, suos tamen palam paterentur agere hostilia, et eorum qui talia facerent principes honoribus ornarent.
III. 1 Veniamus ad quastionem alteram de receptu adversus ponas. Pcenas, ut ante diximus, naturaliter cuivis, cui nihil simile objici potest, exigere licet. Institutis civitatibus id quidem convenit, ut singulorum delicta, qu: ipsorum ecetum proprie spectant, ipsis ipsarumque rectoribus pro arbitrio punienda aut dissimulanda relinquerentur.
2 At non etiam jus tam plenum illis concessum est in delietis, quee ad societatem humanam aliquo modo pertinent, quz persequi ita civitatibus aliis earumve rectoribus jus est, quomodo in civitatibus singulis de quibusdam delictis actio datur popularis: multoque minus illud plenum arbitrium habent in delietis, quibus alia civitas aut ejus rector peculiariter laesus ο Qui culpe est compertus] Deditionem enim przecedere debet caus: cognitio: non decet ἀκρίτους ἐκδιδόναι; homines dedere causa non cognita. Plutarchus Ztomulo, (pag. 21 c.) Rex Scoti:& apud Camdenum in anno Lxxxv. ait Elizabethz, transmissurum se in Àngliam Fernihurstium, imo et Cancellarium, si przecogitate securitatem violasse vel czedem conscisse liquidis et legitimis probationibus convincerentur.
P Hoc enim illud est dedere, quod. in historiis sepissime occurrit] Mithridatem a Tigrane poposcit Lucullus, et non ignored by none, as Dio Pruscensis says. Polybius heavily blames the Etolians, because, when they were desirous of not being deemed the enemies of Philip, they allowed their people to commit hostile acts, and gave distinguished honours to those who had been prominent in such proceedings.
III. 1 Let us come to the other question, of receiving, as a subject of punishment. Punishment, as we have said, according to Natural Law, may be inflicted by any one who is not open to a like charge; though no doubt it is in conformity with civil institutions, that the deliets of individuals, which regard their own community, should be left to that community, and to its rulers, to be punished or passed over as they choose.
2 But there is not the same full power left to them in deliets which in any way pertain to human society in general: for these, other states and their rulers may prosecute, as in particular states there is a prosecutor of certain offenses which any one may put in mntion: and much less have they such a power in offenses by which another state or its ruler are especially assailed; and in which, con- Car. XXI.] DE POGENARUM COMMUNICATIONE. 947 est: et quo proinde nomine ille illave ob dignitatem aut securitatem suam jus habent pcenz exigends, secundum ea quz ante diximus, Hoc ergo jus civitas, apud quam nocens degit, ejusve rector impedire non debet.
IV. 1 Cum vero non soleant civitates permittere ut civitas altera armata intra fines suos poen: expetendze nomine veniat, neque id expediat, sequitur, ut civitas, apud quam degit ^qui culpze est compertus, alterum facere debeat, aut ut ipsa interpellata pro merito puniat nocentem, aut ut eum permittat arbitrio interpellantis:?hoc enim illud est dedere, quod in historiis szepissime occurrit, 2 Sie Israélitze alii à Benjaminitis postulant, ut dedant facinorosos, Jud. xx. Philist;i ab Hebrzis, ut Samsonem quasi maleficum sibi dedant, Jud. xv. Sie Lacedaemonii Mes- Paus iv. 4. seniis bellum intulerunt, quod interfectorem quendam Laced:zmoniorum non dederent: et alio tempore ob non deditos eos stb vii. qui missis ad sacrum virginibus vim intulerant. Sie Cxsarem Germanis, ob bellum injuste illatum, dedi voluit Cato.?Sic dedenti bellum intulit; Appianus JMith- ^ pag. 21. Ed. H«mschel. et initio Exridatico, (pag. 228..Ed. H. Steph.) et Plutarchus Lucullo, (pag. 505.) Romani Salyas ab Allobrogibus dedi sibi postularunt; Appianus excerptis legationum xi. De Episcopo quem Romani dedere Scythis volebant, vide Priscum excerpto legationum 21. [Scil.
cerpt. Prisci] Dux Beneventanus a rege Vascone deditus Ferdinando Castellam regenti. Mariana xx. 1.
4 Sic Fabios sibi dedi Galli postulabant] Plutarchus Camillo, (pag. 136, 137.) Appianus excerpto lega*ionum 9.
sequently, the state or the ruler have, on account of their dignity or security, a right of exacting punishment, as we have said. This right is not to be impeded by the state in which the offender lives, or its ruler, IV. 1 But since states are not accustomed to permit another state to enter their territory armed for the sake of exacting punishment, nor is that expedient; it follows that the city, where he abides who is found to have committed the offense, ought to do one of two things: either itself, being called upon, it should punish the guilty man, or it should leave him to be dealt with by the party who makes the demand: for this is what is meant by giving him up, so often spoken of in history.
2 'Thus the Israelites demand of the Benjamites, that they give up those who have committed the crimes; Judges xx. "The Philistines require from the Hebrews that they give up Samson as an evil-doer; Judges xv. So the Lacedzemonians made war upon the Messenians because they did not give up a man who had killed Lacedzmonians: Dion. Halie. viii. 64.
Jugurth.
Liv. xxxviii. Val. Max. vi. 6.
Liv. xxxviii.
Diod. Sie.xvi.
Plut. Narr. amat. pp.
318 DE PQ:NARUM COMMUNICATIONE. [Lrs. II.
Fabios sibi dedi Galli postulabant, quod in se pugnassent. Ab Hernieis agri sui populatores dedi sibi postularunt Romani; et a Penis Amilearem, non illum nobilem ducem, sed alium qui Gallos coneitabat: "postularunt et postea Annibalem: item Jugurtham a Boccho his apud Sallustium verbis: simul nobis demeres acerbam necessitudinem pariter te errantem et illum sceleratissimwm persequi. — Ab ipsis Romanis dediti qui Carthaginiensium, quique Apolloniatarum legatis manus intulerant. Achzi a Laeedzmoniis dedi sibi postularunt eos, qui Lan vieum oppugnassent, addito, ni dederentur violatum videri fedus. Sie Athenienses per praeconem pronuntiarunt, siquis Philippo insidias struxisset, οὐ Athenas confugisset, παραδόσι-μὸν εἶναι, in eo statu esse ut dedi deberet. Boeoti ab Hippotensibus exegerunt, ut qui Phoeum interfecerant, dederentur. 3 Quz omnia tamen sie intelligenda sunt, ut non stricte populus aut rex ad dedendum teneatur, sed ut diximus ad dedendum aut puniendum. Nam ita legimus Eleos bellum intulisse Laceedzemoniis,?quod illi in eos qui Eleis injuriam τ Postularunt et postea. Annibalem] ^ Jure Belli, cap. 21. p. 163. ἃ quo hoc Diodorus Siculus in fragmentis, (e Lib. — exemplum, ut alia qu:edam, mutuatus xxv.) Livius. [Vide not. 32. Grono- est Auctor noster, in margine testem vii.] indicat PAvsAN. Lib. vr. Locus est non ? ALBERICUS GrNTILIS, Lib. i..De — longe ab initio libri, seu cap. 2. ubi taand, at another time, because those were not given up who had done violence to virgins sent to perform a sacred office. So Cato advised that Cesar should be given up to the Germans, for wrongfully making war upon them. So the Gauls demanded that the Fabii should be given up to them, because they had fought against them. 'The Romans required those who had plundered their land to be given up to them by the Hernici; and Amilear, by the Carthaginians, not the celebrated general, but another, who stimulated the Gauls: they afterwards demanded Annibal; and Jugurtha from Bocchus, that, as Sallust puts it, ψοῖν may relieve us from the painful necessity of. punishing at the same time, yow who are in error, and him who is most crininal. 'The Romans themselves gave up those who had done violence to the ambassadors of the Carthaginians; and again, of the Apolloniates. "The Ach:eans required the Laced:zmonians to give up those who had attacked the town of Las, adding, that if they did not do so, the league was violated.. So the Athenians proclaimed by a herald, that if any one praetised secretly against Philip, and then fled to Athens, he would be liable to be given up. The Beotians required of the Hippotiaus that those who bad slain Phoeus should be given up.
Car. XXI.] DE PCGENARUM COMMUNICATIONE. 319 fecissent non animadverterent, id est, nec animadverterent nec reos dederent: est enim disjunctiva obligatio.
4 Interdum sontes deposcentibus optio datur, quo cumulatius satisfiat. Crerites apud Livium Romanis significant: transeuntes agmine infesto per agrum suum T'arquinienses, cum preter viam nihil petiissent, travisse quosdam agrestium populationis ejus, qua sibi crimini detur, comites: eos sew dedi placeat, dedere se paratos esse, sew supplicio affici, daturos penas.
5 In federe Carthaginiensium et Romanorum secundo, quod apud Polybium exstat, locus male vulgo et distinctus et versus: εἰ δὲ μὴ, ἰδίᾳ ueramopevéegÜo* ἐὰν δέ τις τοῦτο ποιήσῃ, δημόσιον "γινέσθω τὸ ἀδίκημα: ni id fiat (quid id sit incertum est: nam quz przceedunt sunt mutila) privatim quisque jus suum persequitor. Id ubi fecerit (nimirum ni jus reddatur) publicum delictum habetor. —JEschines in responso àdversus accusationem Demosthenis de male obita legatione, narrat se, cum apud Philippum Macedonem ageret men simpliciter dicitur, ob verbera in- — quam ille, a quo exscripsit non inspecto flicta Lichz» Lacedz: monio (non autem — primo Auctore. J. B. Eleo) jussu Hellanodicorum, bellum or- * Interdum sontes deposcentibus optio tum esse inter Lacedzemonios et Eleos. ^ datur] Vide fedus inter reges Anglix Sic Auctor minus accurate rem retulit, — et Daniae, memoratum Pontano de mari.
3 All which passages, however, are so to be understood that the people or the king are not strictly bound to give up the person, but, as we have said, to punish him. For thus we read that the Eleans made war on the Lacedzmonians, because they had not punished those who had done injury to the Eleans; that is, they neither punished them nor gave them up. It is a disjunctive obligation.
4 Sometimes the option is given to those who demand the guilty, that the satisfaction may be more complete. "The Cerians, in Livy, signify to the Romans that the Tarquinians passing through their land with a small force, though they had asked for nothing but a passage, had drawn along with them some of the country people to join them in the marauding practices of which they were accused: that if it were wished that they should be given up, they were ready to give them up; if it were wished that they should be punished, they were ready to punish them.
5 In the second league of the Carthaginians and Romans, which is extant in Polybius, there is this passage (if rightly read): Zf mot, let each. pursue his own right by private proceedings: if this does mot succeed, let it be considered a public delict. Eschines, in his answer to Liv. vii. 20, Lib. iii. 24.
350 DE POENARUM COMMUNICATIONE. [Lix. II.
de pace Grzeiz, dixisse inter alia,:quum esse ut poenas luerent commissorum criminum non civitates, sed qui peceassent: nec quiequam nocendum civitatibus quz accusatos judicio sisterent. Quintilianus declamatione ccrv. Provimos existimo eos transfugis *a quibus transfuga recipiuntur. 6 Inter mala quse ex discordiis civitatum nascuntur et p.40». — hoe ponit Dion Chrysostomus oratione ad INicomedienses: ἔστι τοῖς ἀδικήσασι τὴν ἑτέραν πρὸς τὴν ἑτέραν καταφυeei licet. his qui alteram. injuria affecerunt αὐ alteram confugere. 7 Hie de deditis occurrit quzstio, an si a sua civitate dediti, nec recepti sint ab aliis, cives maneant. Non manere RJ censebat Pub. Mutius Sezvola, quia quem populus dedidisset expulisse ex civitate sua videretur, sicut faceret cum aqua et igni interdiceret.?Contrariam sententiam defendit Drutus, L.1.c.4.et et post eum Cicero: quz et verior est, non tamen proprie ob γα. Τρ. 8, id argumentum quod Cicero affert, quia ut donatio ita deditio Ceec. c. 34. t A quibus transfuge recipiuntur] καὶ καθ᾽ ἑαυτοῦ ὑπόδειγμα δοίη οὐκ Zonaras Basilio Porphyrogenneto: ἔς ἀγαθόν" misit ad Chosroém postulatum πεμψε πρὸς Χοσρόην ἀξιῶν μὴ παρα-. ut dederetur sibi regni affectator, qui do-δέξασθαι τὸν τυραννήσαντα kal κατὰ — mino contraria cepisset arma, neve in τοῦ οἰκείου δεσπότου γενομένον, ἵνα μὴ — semelipsum perniciosum exemplum stathe accusation of Demosthenes respecting his embassy to Philip, relates that when they discoursed with Philip on the peace of Greece, he said, among other things, that it was just that the punishment of the crimes which were committed should fall, not on the cities, but on the offenders: and that the cities who should bring to judgment the persons accused, ought not to be harmed. (Quintilian says, Those are meat door to deserters who harbowr deserters*.)
6 Among the evils whieh arise from the discords of states, Dio Chrysostom puts this: 76 is possible that those who have injured one city, to fly to another.
7 "There occurs the question, of persons given up, if they are given up by one state, and not accepted by the other, do they remain citizens?