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 personale, 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 prevented 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 impediment 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 guardian or trustee sustains the suit; and for an absent person, an agent Mis Dna S e o. ló le defensor. Impedimentum autem quod resistere subditum prohibet, 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 5innoceniium 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 militant, 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 forbids 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 possessions 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 unlawful; 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 Grccorum 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 fadixit Seneca NNaturalium v. 18. Plautus vorem motto is, (he right is where the best pay is: as Plato proves from Tyrtzus. "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 without 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 ToU μισθοφορεῖν, quibus unus ex militia questus esset, dicebat 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 efficere nequeat: quemadmodum ex iis intelligi potest quze capitum 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 dubideliberationem. — 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 regulas 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.
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 potestatibus 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 imperare 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 dominis 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 honorem exhibeamus parentibus, sed ut dominos eos habere jubemur, verbisque et rebus obsequium ipsis prestare, evira quam si pietas ledenda est. Sic accipe illud Hieronymi, per calcatum perge pairem, (Epist. 1. ad Heliodorum, Tom. 1.
Pag. 1. Ed. Basil.) declamatorie dictum, sumtumque a latrone declamatore apud Senecam, (Conítrovers. vtt. p.142. Edit. Gronov. major.) et quse apud Ambrosium de Virginitate, et apud Augustinum 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 excedere. 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, *subditos 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 patrice, 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. " Quintlianus: 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 quicquam, extra quc credet ad virtutem salutemque 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 hominibus 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 obsecuti essent ad necem senatoris. Vide Xiphilinum, (pag. 9104..Ed. H. Steph.)
€ Seneca pater] Libro r. controversia 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 obedience 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; Sylvanus 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 in senatu: si capitolium me incendere jubeas, arcem. occupare, licet dicere: Hac sunt que fieri non oportet. Seneca: non aut nos omnia jubere possumus, aut in omnia servi parere 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 quicquid 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 veniam praebent, favent quidem his qui parere necesse habent, sed non in omnibus. Excipiunt enim ea qu: atrocitatem habent facinoris vel sceleris, quze sua sponte scelerata ac nefaria sunt, ut loquitur Tullius, maleficia qu: sponte et non disputatione 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 servitutem. (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] "Tertullianus de Anima: plus ccditur qui jubet, quando nec qui obsequitur excusatur. (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 fructum. (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 Babylone 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 elegisse, 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 nactus 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 celebratur 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. iniquus et idololatra? milites Christiani servierunt Imperatori infideli, ubi veniebant ad causam Christi non agnoscebani nisi illum qui in celo erat: quando volebat ut idola, colerent ei thurificarent, preponebant 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 omnibus Editionibus desit. J. B.
m Impunitatem concedunt obedientibus| 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 exeeute 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 quiescendum an parendum? Parendum plerique censent: nec obstare illud landatum, Quod dubites ne feceris: quia qui contemplative 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 "impunitatem 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 magistratuum ob injustas cedes accusati panas dederunt. 4t carnifices qui cedi ministerium, qui manuum operam prabuere, nemo in jus vocaverit, imo de iis ne qucsierit quidem: excusat enim eos nihil deliquisse, qui domino jubenti obtemperavit. Lib. 2. D. de Nox. Act. Velle non creditur qui obsequitur imperio patris vel domini, juris, et ibi Cujacius. Seneca: Zn volente 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 Mithridatico. Absolutus Tiberius Gracchus a culpa Numantini fcederis, quoniam alinecessitas ex dignitate jubentis et ex parentis 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 deliberatrix 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 dederunt, 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 Auctor non ex ipso fonte, sed quales leguntur 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. [Lectionem 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 d7oaívvrat. Rhetor etiam illum profert, tamquam ex Homero. J. B.
» Ratio ad te nihil] 'Themistius oratione 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 sacrilegious king, may rightly take a part in war αὐ his command, if. he be 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 imperandi, 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 deserti atque contemti: quod si sua sponte atque auctoritate fecisset, in crimen effusi humani sanguinis incidisset. —Itaque 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 ' profert.) cum hominem occidunt: sed nec etiam ? Seneca] De Coniroversiis 111. 9.
P Δα civitatis sue lege reus est homicidii] Idem Augustinus de Libero Arbitrio libro τ. Si homicidium est hominem occidere, potest aliquando accidere sine peccato, nam et miles hostem, et judex vel minister ejus nocentem, et cui homicide isti appellari solent. Retulit Gratianus in cause xxn. questionem y. (Ex cap.4. dict. Lib.)
9? Versus Lucawi, PhAarsal. Lib. 1.
4 Contrariam defendit sententiam] Exemplum hane sequentium est apud Jorte invito atque imprudenti ielum de — Scafnaburgensem.
manu fugerit, non mihi videntur peccare certain that what is commanded is not against the precepts of. God, or if he be not certain that it is 80; the iniquity of the command maj make the king guilty, but the rule of obedience may make the soldier innocent. And elsewhere, A soldier, when he kills a man, obeying legitimate power, is not guilty of homicide. If he had done so without command, he would be liable to punishment; if he do not so under command, he is also liable to punishment. And hence the opinion is everywhere received, that so far as subjects are concerned, there may be wars which are just on both sides, that is, free from injustice. So Lucan.
4 But this matter is not without difficulties of its own. Adrian our countryman, who was the last Cisalpine Pope, defends the contrary opinion, And it may be supported, not precisely on that ground which he adduces, but on this which is more satisfactory, that he who 452 DE CAUSIS JUSTIS UT BELLUM, ETC. [Li»s. II.
illa przecise ratione quam ille adfert, sed hae qu;e magis urget, quod qui dubitat eontemplative, debeat judicio activo eligere partem tutiorem. Est autem^ pars tutior abstinere bello. Joserh. B. Laudantur Esseni quod inter alia jurarent μὴ βλάψειν τινὰ μήτε ἐξ ἐπιτάγματος" mon mnocituros se cuiquam, me si juberentur quidem: imitatores horum Pythagorei, qui, Jamblieho teste, bello abstinebant, causa addita, quia φόνων xo-ρηγέτης kai νομοθέτης ὁ πόλεμος, bellum cedes subministrat atque 4mperat.
5 Neque obstat quod ex altera parte periculum est inobedientie. Nam cum utrumque incertum sit (nam si injustum est bellum, jam in ejus vitatione nihil est inobedientis) Bak. ii.cons. Caret, peccato, quod ex duobus minus est, Inobedientia autem 385. Sotusde, o ME in ejusmodi rebus suapte natura minus malum est quam homi- Bin rom. cidium, prsesertim multorum innocentium. Narrant veteres cum Mercurius ob. Argum interfectum accusatus Jovis mandato se defendisset, ^non tamen ausos Deos eum absolvere.
τοῖς Sed nec Pothinum Ptolemaei satellitem Martialis, cum ait: De Vit. Pythag. $186.
Antoni tamen est pejor quam caussa Pothini; Hic facinus domino prsestitit, ille sibi.
Vie. deJwe Nec magni ponderis est quod contra nonnulli adferunt, fore elli, n.
^ Bene quidem, ubi libertas relin- ^ ei parere, cui parendum esse nulla duquitur subditis militandi, vel non mili- ^ bitandi ratio est, quippe legitimo Impetandi. At vero ubi necessitas imponi- ranti. Plura diximus in Notis nostris turjussu Principis, tunc pars tutior est, ^ Gallicis. J.B.
doubts speculatively ought in practice to choose the safer side. And the safer side is, to abstain from war*. "The Essenes are praised for swearing that they would not harm anj one, even if they were commanded. And so are their imitators the Pythagoreans, who abstained from war, as Jamblichus says, adding for cause that war produces bloodshed. 5 Nor is it a sufficient objection to this, that on the other side there is the danger of disobedience. For when the right and wrong is uncertain (for if the war be unjust, there is no [moral] disobedience in declining it,) then disobedience is free from sin, and this is the less of two evils. Disobedience in such a case is a less evil than homicide, and especially, than the homicide of many innocent persons. So the ancients say that the gods would not absolve Mercury for the death of Argus, though done by the command of Jupiterf. And so Martial condemns Pothinus the attendant of Ptolemy, who put him to * Barbeyrac says the safer side may be to obey: but Grotius is speaking of the danger of being morally wrong, not of danger to outward fortunes. ὙΥ. Ἵ Barbeyrac remarks, that the example is not pertinent.