contactus interdicto; non quasi alienis sacris parceretur, quomodo 'Josephus exponit, Romanis haud dubie blandiens; sicut et in expositione præcepti alterius, de non nominandis gentium diis: quod ille ita explicat quasi illis obloqui vetarentur, cum revera honoris causa aut sine abominatione eos nominare lex non sineret. Sciebant quippe Hebræi Dei certissimo monitu in simulacris illis non habitare, aut Dei spiritum, aut bonos angelos, aut vim astrorum, ut deceptæ gentes existimabant, sed pravos et humano generi infestos dæmonas: ita ut recte dixerit Tacitus in Judæorum institutis describendis, profana illis omnia quæ apud nos sacra. Non mirum ergo est, si 1 Mace. v. 44. templa profani cultus a Maccabæis incensa non semel legimus. Sic et Xerxes cum simulacra Græcorum corrupit, nihil fecit contra jus gentium, etsi multum id ad invidiam exaggerant Ase Ped. in Græci scriptores. Nam "Persæ non credebant in simulacris esse ulla numina, sed Deum esse Solem, et portionem ejus aliquam ignem. Lege Hebræa, ut idem Tacitus recte, templi limine præter sacerdotes arcebantur.

Hist. v. 4.

68. et x. 84.

Verr. i. 18.

Hist. v. 8.

1 Josephus] Antiquæ Historiæ iv. 8. § 10. et libro adversus Appionem altero. (§ 33. Edit. Huds.)

Persæ non credebant in simulacris

ulla esse numina] Diogenes Laertius initio, τῶν δὲ ξοάνων καταγινώσκειν τοὺς μάγους damnari simulacra a magis. [Lib. 1. § 6. Vide ibi Not. ÆGI

defeat the superstition of the Gentiles, being warned that there was defilement in the very touch of them; not as if they spared the sacred objects of other nations, as Josephus expounds the fact; no doubt speaking with a view to gain favour with the Romans: as he does also in the explanation of another precept, the prohibition of naming the gods of the Gentiles: which he explains as if they were forbidden to speak evil of them; whereas in reality the law did not permit Jews to speak of them with honour or without abomination. For the Hebrews knew, by the undoubted instruction of God, that these idols were not occupied either by the Spirit of God, or by good angels, or by astral influences, as the misguided heathen thought, but by evil demons, the enemies of the human race: as Tacitus said rightly in describing the institutions of the Jews; All things are profane to them which are sacred to us. Thus when Xerxes destroyed the images of the Greeks, he did nothing contrary to the laws of nations, although the Greek writers greatly exaggerate his acts for the sake of throwing odium upon him. For the Persians did not believe that there was any divinity in idols, but that the Sun was God, and that fire was a portion of him.

5 By the Hebrew Law, as Tacitus also rightly says, All except the

xviii. 45.

28.

5 At Pompeius, eodem auctore, templum jure victoriæ Ibid. c. 9. ingressus est: aut, ut Augustinus rem eandem narrat, non De Civ Dei, devotione supplicis, sed jure victoris: bene ille quod templo pepercit, et rebus templi, quanquam ut Cicero diserte ait, Pro Flacco, pudore et obtrectatorum metu, non religione: male quod ingressus est, quippe contempto vero Deo, quod et Chaldæis exprobrant Prophetæ : quam etiam ob causam quidam factum Dan. v. 23. arbitrantur singulari Dei providentia, ut is quem dixi Pompeius quasi in conspectu Judææ trucidaretur ad Casium Egypti promontorium: at si spectes opinionem Romanorum, nihil in eo factum contra jus gentium. Sic idem templum excidio datum a Tito Josephus memorat, additque factum TO TOû Bell. Jud. vi. πολέμου νόμῳ.

4. § 3. et c. 6.

§ 2

III. Quod de sacris diximus, idem et de religiosis intelligi debet: nam hæc quoque non mortuorum sunt, sed viventium, sive populi alicujus, sive familiæ. Quare sicut sacra loca ab hostibus capta, ita et religiosa talia esse desinere scripsit dicto loco Pomponius, et Paulus jurisconsultus: sepulcra L. 4. D. de

DII MENAGII; et Clariss. CLERICI
Indicem Philologic. in Historiam Phi-
losophie Orientalis a STANLEIO, voce
Statuæ. De Religione etiam veterum

Persarum THOMAS HYDE, Anglus, li-
brum eruditissimum edidit, ubi eos ab
omni idololatria absolvere conatur,
J. B.]

priests were excluded from the threshold of the temple. But Pompey, as the same writer relates, entered the temple by the right of victory, or, as Augustine says, not with the devotion of a worshipper, but with the claim of a conqueror: and he did well in sparing the temple and the things therein, although, as Cicero plainly says, not through religion, but shame and the fear of obloquy; but ill in that he entered, doing so out of contempt for the true God; as also the Chaldeans are condemned by the prophets for doing. And some think that it was on this account that, by a peculiar providence of God, Pompey was slain almost within sight of Judea, at Casius, a promontory of Egypt. But if you regard the opinion of the Romans, there was in what he did nothing contrary to the Law of Nations. So the same temple was consigned to destruction by Titus, as Josephus says, by the Laws of War.

III. What we have said of sacred places is also to be understood of burial-places; for these do not belong to the dead but the living, either a people or a family. And thus as sacred places taken by the enemy cease to be sacred, so do places of burial; as Paulus and Pomponius write: The sepulchres of enemies are not objects of religion to us; and therefore we may convert to any use stones therein taken.

sepulc. viol

hostium religiosa nobis non sunt, ideoque lapides inde sublatos in quemlibet usum convertere possumus : quod ita tamen intelligendum, ne ipsa mortuorum corpora male tractentur, quia id contra jus est hominum sepeliendorum, quod jure gentium introductum alibi demonstravimus.

IV. Illud hic breviter repetam, non vi sola res hostium hostibus eripi ex jure gentium, sed et dolos qui perfidia careant permissos censeri, imo et alienæ perfidiæ incitationem. Nimirum ad minora et frequentia hæc delicta ita connivere cœpit jus gentium, sicut leges civiles ad meretricium et improba fenora.

Which however is to be understood in such a way that the bodies of the dead are not to be ill-treated; for that is against the rights of burial, which is part of the Law of Nations, as we have elsewhere shewn.

IV. I will briefly again notice that by the Law of Nations, our property may not only be rescued from the enemy's hands by force, but also that deceit which involves no perfidy is allowed, and even the procurement of perfidy in others. In fact the Law of Nations has begun to connive at these smaller and frequent offenses, as the Civil Laws connive at prostitution and usury.

CAPUT VI.

DE JURE ACQUIRENDI BELLO CAPTA.

PRETER quorundam actuum inter homines impuni

tatem, de qua egimus hactenus, est et alius effectus bello solenni ex jure gentium proprius. Ac jure naturæ qui

CHAPTER VI. Of the right of acquiring things captured in War.

I. 1 Besides the impunity of certain acts among men, which we have hitherto noticed as one of the effects of war, there is an

dem bello justo ea nobis acquiruntur quæ aut paria sunt ei quod cum nobis sit debitum aliter consequi non possumus, aut etiam quæ nocenti damnum inferunt intra æquum pœnæ modum, ut alibi dictum est. Hoc jure Abrahamus de spoliis, quæ a quinque regibus acceperat, decimam Deo dedit, ut historiam quæ exstat Gen. xiv. explicat divinus Scriptor ad Hebræos vii. 4, quo more Græci quoque, Carthaginienses, et Romani diis suis, ut Apollini, Herculi, Jovi Feretrio decimam de præda sacraverunt. Jacobus autem Josepho præ fratribus præcipuum relinquens legatum, do tibi, inquit, partem unam supra fratres tuos,uam a manu Amorrhæi cepi gladio meo et arcu meo, Gen. xlviii. 22. Quo in loco dillud cepi prophetico loquendi genere pro certo capiam sumi videtur, et Jacobo attribui, quod posteri ab ejus nomine dicti facturi erant, quasi eadem esset progenitoris et liberorum persona. Id enim rectius, quam cum Hebræis verba hæc trahere ad illam expilationem Sicimorum, quæ jam ante a filiis Jacobi facta erat: nam eam ut cum perfidia conjunctam Jacobus, pro

• Quæ aut paria sunt ei quod cum nobis sit debitum aliter consequi non possumus] Libro II. cap. vii. § 2.

b Intra æquum pœnæ modum] Libro

II. cap. 20.

c Decimam Deo dedit] Et alimenta servis et partem prædæ sociis. Vide Josephum in hac historia. (Antiq. Jud.

other effect peculiar to a war regular according to the Law of Nations: namely, acquisition.

By Natural Law we acquire in a just war such things as are equivalent to a debt due to us which we cannot otherwise obtain, or such things as inflict on a guilty person a reasonable measure of punishment, as we have explained elsewhere. By this right Abraham gave of the spoil which he had taken from the five kings, a tenth to God, as the narrative in Gen. xiv. is explained by the writer to the Hebrews, vii. 4. And in the same way the Greeks, the Carthaginians, and the Romans, consecrated a tenth of their booty to their gods, Apollo, Hercules, and Jupiter Feretrius. And Jacob, leaving to Joseph his legacy, says, I give thee a portion above thy brethren which I took from the hand of the Amorite with my sword and with my bow: Gen. xlviii. 22. In which place the word took seems to be used by a prophetic inode of speaking for shall take; and that is ascribed to Jacob which his posterity were to do: as if the progenitor and his descendants were the same person. For this is a better explanation than to refer it to the plunder of the Shechemites, which had been already perpetrated by the sons of Jacob: for that deed Jacob, as a pious man, always condemned. Gen. xxxiv. 30; xlix. 6.