offendere. Similemque in modum accipi possunt apostolorum ad servos monita, nisi quod illa magis videntur obedientiam a servis exigere dum serviunt, quod naturali æquitati consentaneum est: nam alimenta et operæ sibi mutuo respondent. VII. Ceterum ab iisdem, quos indicare cœpi, theologis illud dictum recte arbitror, servum domino jus illud externum exsequenti resistere illæso justitia officio non posse. 8 Est enim inter hoc et ea quæ diximus manifesta discrepantia. Externum jus, quod quidem non sola agendi impunitate sed et judiciorum tutela constat, inane crit si ex adverso resistendi jus maneat: nam si domino vi resistere licet, licebit et magistratui dominum tuenti, cum tamen magistratus ex jure gentium dominum in illo dominio ejusque usu defendere debeat. Est ergo hoc jus simile ei quod summis in quaque civitate potes nec oblitis eorum quæ per injuriam dolumque malum pertulerant : multa enim spolia partim ipsi exportarunt, partim imposuerunt jumentis, non per avaritiam, aut quod calumniator aliquis dixerit, alieni cupiditatem. Unde enim hoc illis? sed primum quidem ut ministerii tam longi temporis mercedem sibi necessariam haberent, deinde pro servitute per vim imposita pœnam non parem sed multo minorem expetentes. (Pag. 624.) Est similis historia Malchi viri sancti descripta ab Hieronymo in epistolis, et Langobardi Leuphis quam nobis dat pronepos ejus Paulus Warnafredi libro Iv. (Cap. 39.) Adde si placet et confessionem editam sub Lanici Patricii nomine. k Canones nonnuli] Ex synodo Gangrensi: vide quæ supra libro 11. fine capitis v.. 8 Non satis heic cohærent Principia Auctoris nostri, ut in Notis nostris Gallicis ostendimus. J. B. encourage Christians to patience, than to a course which though lawful, may offend minds strangers to Christianity, or otherwise weak. And in the like spirit we must receive the exhortations of the Apostles to slaves, except that these seem rather to exhort them to obedience while they are slaves, which is agreeable to natural equity; for aliment and work done have a natural correspondence. VII. But I think that another precept of the theologians whom I have begun to speak of is right: that a slave cannot, without violating the duty of justice, resist the master in the execution of that external right. For between this case and the other, there is a manifest discrepance. The external right, which consists not only in the impunity of the act, but is the protection of the right by the judicial tribunals, is void if the right of resisting on the opposite side remain. For if it be lawful to resist the master by force, it will be lawful to resist the magistrate who protects the master; and yet the magistrate, by the Law of Nations, ought to defend the master in his ownership and its exercise. This right, therefore, resembles that which we have elsewhere ascribed to the supreme authority in each state, that to resist tatibus alibi tributum est a nobis, ut vi illis resistere licitum piumque non sit. Ideo et Augustinus utrumque conjunxit cum dixit: ita a plebibus principes et a servis domini ferendi sunt, ut sub exercitatione tolerantiæ sustineantur temporalia, et sperentur æterna. VIII. Sed et hoc sciendum est, jus istud gentium de captivis nec semper receptum fuisse, nec apud gentes omnes: quanquam Romani jurisconsulti universaliter loquuntur, partem notiorem indigitantes totius nomine. Sic apud Hebræos, qui specialibus institutis ab aliorum populorum communitate segreDeut. xxiil gabantur, perfugium erat servis, nimirum, ut recte notant interpretes, his qui nulla sua culpa in eam calamitatem devenerant: quali ex causa videri potest ortum jus quod in solo Francorum servis datur proclamandi in libertatem, quanquam id nunc quidem non tantum bello captis, sed et aliis qualibuslibet servis videmus dari. 15. Bodin. de rep. i. 5. Bart. in l. 24 D. de capt. Covar. in c. pecc. p. 11, § 11. n. IX. 1 Sed et Christianis in universum placuit bello in 1 Apud Hebræos] Vide præcepto Vict. de jure rum vetantium CLXXX. belli n. 42. Boër. decis. 178. Sed et Christianis] Sed et EsseSilv. in verb. nis, a quibus ortum primi Christiani duxere. Vide Josephum (Ant. Jud. Lib. XVIII. cap. 1, § 5.) bell. 1. n. 1. "Gregoras] Lib. iv. ubi hæc verba : νόμος γάρ ἐστιν οὗτος ἄνωθεν ἐκ διαδο χῆς ἀεὶ κατιῶν εἰς τοὺς ἀπογόνους ἀκή ρατος, οὐ μόνον Ρωμαίοις καὶ θεττα λοῖς, ἀλλὰ καὶ Ἰλλυρίοις καὶ Τριβάλλοις καὶ Βουλγάροις, διὰ τὴν τῆς πίσ στεως ταυτότητα, τὰ μὲν πράγματα μόνα σκυλεύειν, τὰ δὲ σώματα μὴ ἀνε δραποδίζεσθαι, μηδὲ φονεύειν ἔξω τῆς πολεμικῆς παρατάξεως μηδένα mos hic est ab antiquo deductus ad posteros, nec corruptus unquam, non Græco-Ro them by force is not lawful or morally right. And so Augustine joined the two, when he said, The common people must bear with princes, and slaves with their masters, that by the exercise of longsuffering, temporal things may be borne, and eternal things looked to. VIII. This also is to be noted; that this Law of Nations respecting captives, has neither been received always, nor among all nations; although the Roman jurists speak universally, pointing at the more known part by the name of the whole. Thus among the Hebrews, who were separated by special institutes from the common rules of other nations, there was a refuge for slaves (Deut. xxiii. 15): that is, as the commentators rightly note, for those who had fallen into that calamity by no fault of theirs. And from a like cause appears to have arisen the right which, in the Frankish land, was given slaves, of claiming to be free; although at present that is given not only to captives taken in war, but to slaves of every kind. IX. 1 It has also been established among Christians in general, ter ipsos orto captos servos non fieri, ita ut vendi possint, ad operas urgeri, et alia pati quæ servorum sunt: merito sane: quia ab omnis caritatis commendatore rectius instituti erant, aut esse debebant, quam ut a miseris hominibus interficiendis abduci nequirent, nisi minoris sævitiæ concessione. Atque hoc a majoribus ad posteros pridem transiisse inter eos, qui eandem religionem profiterentur, scripsit "Gregoras, nec eorum Lib. iv. fuisse proprium qui sub Romano imperio viverent, sed commune cum Thessalis, Illyriis, Triballis, et Bulgaris. Atque ita hoc saltem, quanquam exiguum est, perfecit reverentia Christianæ legis, quod cum Græcis inter se servandum olim diceret Socrates, nihil impetraverat. Plat. v. de rep. p. 469 c. 2 Quod autem hac in parte Christiani, idem et ° Mahumetistæ inter se servant. Mansit tamen etiam inter Christi- Bart. in 7. 12. anos mos captos custodiendi donec persolutum sit pretium, cujus æstimatio in arbitrio est victoris: nisi certi D. de neg. Boër. decis. gestis. aliquid 178. Const. Francia, Anglia, Hispania, ut si captus manis modo et Thessalis, sed Illyriis sione CLXXVIII. additque servari in • Mahumetistæ inter se servant] Chalcocondylas Lib. 111. Leunclavius libro III. et libro XVII. Busbequius epistola exoticarum tertia. (pag. 162. Edit. Elzev.) reg. Hisp. 1. viii. tit. 26. par. 2. that in cases of war, the captives are not to be made slaves so as to be sold, forced to work, or to suffer other things which belong to the condition of slaves: and most rightly: since they have been, or ought to be, better taught by the great teacher of all charity, than to be incapable of being withheld from killing wretched men except by the concession of some smaller cruelty. And we are told by Gregoras that this custom long ago passed from one generation to another of those who professed the same religion: nor was it peculiar to those who lived under the Roman empire, but common to them with the Thessalians, Illyrians, Triballians and Bulgarians. And this advance, at least, a small advance though it be, was produced by a reverence for the law of Christ, which, when Socrates formerly urged upon the Greeks, as a rule among themselves, he produced no effect. 2 The rule which the Christians follow in this matter, the Mahomedans also follow among one another. But there has remained among Christians the usage of keeping captives till a price is paid for convenerit. Jus autem hoc captos servandi solet concedi singulis qui ceperunt, extra personas eximiæ dignitatis: in has enim reipublicæ aut ejus capiti jus dant plerarumque gentium mores. them, of which the appointment is in the will of the victor, except there be some certain convention. The right of retaining captives is usually given to those who have captured them, except persons of the highest rank: for with regard to them, the custom of most countries gives the right to the State or its Head. CAPUT VIII. DE IMPERIO IN VICTOS. I. Acquiri bello et imperium ci- I. 1 Q desinit: III. Interdum hæc misceri. 390, ed. Gro UI sibi singulos subjicere potest servitute personali, nihil mirum est si et universos, sive illi civitas fuerunt, sive civitatis pars, subjicere sibi potest subjectione sive mere civili, sive mere herili, sive mixta. Hoc argumento quidam utitur in controversia de Olynthio apud Senecam: Contr. 34. p. servus est meus quem ego emi belli jure vobis, Athenienses, nov. maj. expedit: alioquin imperium vestrum in antiquos fines redigitur quicquid est bello partum. Itaque imperia armis quæri, victoriis propagari dixit Tertullianus. Quintilianus Apolog. c. 25. jure belli regna, populos, fines gentium atque urbium con- v. 10. tineri. Alexander apud Curtium leges a victoribus dici, accipi Lib. iv. 5. a victis. Minio in oratione ad Romanos: cur Syracusas Liv. xxxv. 1 Locum istum, in Editt. et MSS. corruptum, ita restituit Vir Eruditissimus JOANNES SCHULTINGIUS: Belli jure. Id tueri vobis, A. exp. alioquin― redigitur: quidquid est bello partum perdetis. Contra ait: Ille &c. Mihi in prioribus verbis, quem ego emi belli jure, CHAPTER VIII. Of authority over the Conquered. I. 1 Since the victor can subject individuals to personal servitude, it is not surprizing that he should be allowed to reduce a body of men, whether they be a State, or part of a State, to a servitude, either civil or domestic, or mixed. This is the argument used by some one in Seneca: That he is my slave whom I have bought by the laws of war, is a rule expedient for you Athenians; otherwise your empire which has been gained by war is reduced within its ancient limits. And accordingly, Tertullian says that empire is sought by arms and extended by victories: and Quintilian, that kingdoms, peoples, the boundaries of nations and of cities, are defined by wars. Alexander, in Curtius, says, that laws are given by the conquerors, and accepted by the conquered. So Minio in his speech to the Ro11 [GROT. III.] Inst. Orat. 16. |