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capta belli jure mutasse dominum: ac proinde, cum recepta ab aliis essent, facta eorum, qui recepissent. In eadem cognitione et hoc judicatum est, quod modo diximus, naves hodie inter ea non esse, quæ postliminio recipiuntur.

and consequently, being recovered by others, became the property of those who had recovered them. And in the same cause, this also was adjudged, that ships are not, at the present day, in the number of the -things which are recovered by postliminium.

Lib. iii. 4.

CAPUT X.

MONITA DE HIS, QUÆ FIUNT IN BELLO INJUSTO.

I. Quo sensu pudor vetare dica

tur, quod lex permittit :
II. Aptatum hoc ad ea quæ jure

gentium permissa diximus.
III. Interna injustitia injustum
esse, quod ex bello injusto fit.

IV. Qui hinc, et quatenus ad restitutionem obligentur.

V. An res captæ bello injusto reddendæ sint ab eo, qui cepit. VI. An et ab eo, qui detinet.

I. 1 LEGENDA mihi retro vestigia, et eripienda bellum

gerentibus pene omnia, quæ largitus videri possum, nec tamen largitus sum: nam, cum primum hanc juris gentium partem explicare sum aggressus, testatus sum, juris esse aut licere multa dici, eo quod impune fiant, partim etiam quod judicia coactiva suam illis auctoritatem accommodent, quæ tamen aut exorbitent a recti regula, sive illa in jure stricte dicto, sive in aliarum virtutum præcepto posita est, aut certe omittantur sanctius et cum majori apud bonos laude.

2 In Troadibus Senecæ dicenti Pyrrho (vers. 333):

Lex nulla capto parcit, aut pœnam impedit:

regerit Agamemnon,

Quod non vetat lex, hoc vetat fieri pudor.

Quo in loco pudor non tam hominum et famæ, quam æqui et boni, aut certe ejus quod æquius meliusque est, respectum De Fideicom. significat. Sic in Justinianeis Institutionibus legimus: fideihered. § 1. commissa appellata sunt, quia nullo vinculo juris, sed tan

CHAPTER X. Warnings concerning things done in an unjust War.

I. 1 I must now tread back my steps, and take from belligerents nearly all, which I have seemed to grant them; and yet have not really granted; for when I began to explain this part of the Law of Nations, I testified that many things were said to be law, or lawful, because they are done with impunity; partly also, because coactive judgments of tribunals accommodate their authority to them: while the things themselves either deviate from the rule of right, (whether that rule be regulated by strict justice, or by the precepts of other virtues,) or at least, may more righteously and laudably be omitted.

2 We have often pudor, shame, referred to as moderating strict rights: pudor meaning, not so much a regard to reputation and men's

tum pudore eorum, qui rogabantur, continebantur. Apud patrem Quintilianum: non aliter salvo pudore ad sponsorem Deciam. 273. venit creditor, quam si recipere a debitore non possit. Atque

eo sensu sæpe videas justitiam cum pudore conjungi.

Nondum justitiam facinus mortale fugarat:
Ultima de superis illa reliquit humum,
Froque metu populum sine vi pudor ipse regebat.

Hesiodus:

Δίκη δ ̓ ἐν χερσὶ καὶ αἰδὼς

Οὐκ ἔσται, βλάψει δ ̓ ὁ κακὸς τὸν ἀρείονα φῶτα.

Nusquam pudor: aurea nusquam

Justitia: insultant pravi melioribus ultro.

Ovid. Fast. 1. 248, et seqq.

Oper. v. 192,

193.

Tom. II.

322 C.

Plato libro XII. de Legibus: παρθένος γὰρ αἰδοῦς δίκῃ λέ- Pag. 943 κ. γεταί τε καὶ ὄντως εἴρηται emendem πάρεδρος ut sensus sit: comes pudoris justitia vocatur, et merito quidem. Nam et alibi idem Plato sic loquitur: Θεὸς δείσας περὶ τῷ γένει Protag. p. ἀνθρώπων, μὴ ἀπόλοιτο πᾶν, δωρᾶται ἀνθρώποις αἰδώ τε Tom.. καὶ δίκην, ἵν ̓ εἶεν πόλεων κόσμοι τε καὶ δεσμοὶ φιλίας ovvaywyoi Deus metuens, ne plane interiret genus huma num, dedit hominibus justitiam ac pudorem, ornamenta civitatum, et ad amicitiam colligandam vincula: et Plu- Ad inerudit. tarchus simili modo δίκην vocat ἔνοικον αἰδοῦς, justitiam pu- p. 781 uoris cohabitatricem, qui et alibi jungit aide et dialooúvny. Fil Thes. Apud Dionysium Halicarnassensem simul nominantur aides, Kóσμos kai dikŋ, pudor, decorum, et honestum. Sic et aide Lib. vi. 36. et émiеikeιav copulat Josephus pudorem et æquitatum. Pau- Lib. xiii. lus quoque jurisconsultus conjungit naturale jus et pudorem. (ca Cicero autem inter justitiam et verecundiam ita fines regit, L. 14

opinion, as a regard to what is equitable an. good, or at least, more equitable and better. So Seneca. So in Justinian's Institutes, Trusts (fidei commissa) are said to have for their bond the pudor of the Trustees. So Quintilian says the creditor cannot go to the surety, salvo pudore, except the debtor fails him. And in this sense pudor is often conjoined with justice, as in Ovid. So Hesiod conjoins din and αἰδὼς. And Plato says that αἰδὼς is the assessor of δίκη. And in the Protagoras, he says that the two, díkŋ and aides, a feeling of justice and of mutual reverence, were given to man to hold society together. So Plutarch also, and Dionysius of Halicarnassus. So Josephus, and Paulus the Jurist. Cicero arranges the offices of justice, and verecundia, so that the former prevents us wronging men, the latter, offending them.

Princip.

Tom. II.

p. 3c. Tom. I.

Antiq. c. 19.

div. Huds.)

D. de ritu nupt. Offic. i. 28.

c. 27.

Lib. i. de

Clem. c. 18.

ut justitiæ partes statuat non violare homines, 1verecundiæ non offendere.

a

3 Cum eo quem ex Seneca adduximus versu bene conveLib. i. de Ira, nit dictum ejusdem in scriptis philosophicis: Quam angusta innocentia est ad legem bonum esse? quanto latius officiorum patet quam juris regula? quam multa pietas, humanitas, liberalitas, justitia, fides exigunt? quæ omnia extra publicas tabulas sunt. Ubi vides jus a justitia distingui, quia jus accipit id, quod in judiciis externis viget. Idem id alibi explicat egregie exemplo juris herilis in servos: In mancipio cogitandum est, non quantum illud impune pati possit; sed quantum tibi permittat æqui bonique natura, quæ parcere etiam captivis et pretio paratis jubet. Deinde: cum in servum omnia liceant, est aliquid quod in hominem licere commune jus animantium vetet: quo in loco notanda iterum vocis licere diversa acceptio, altera exterior, altera interior.

Liv. xxvi. 31.

Pol. i. 6.

II. 1 Eundem habet sensum illa Marcelli in senatu Romano distinctio: non quid ego fecerim in disquisitionem venit, quem quicquid in hostibus feci jus belli defendit, sed quid isti pati debuerint: ex æquo et bono scilicet. Idem discrimen Aristoteles innuit, disputans, an justa dicenda sit quæ ex bello oritur servitus: ὅλως δ' αντεχόμενοί τινες, ὡς οἴονται, δικαίου τινός (ὁ γὰρ νόμος δίκαιόν τι) τὴν κατὰ

1 At vero Verecundia heic est virtus quædam singularis: ut et Pudor in verbis Pauli Jurisconsulti proprie sumitur. J. B.

a Quam angusta innocentia est ad legem bonum esse?] Idem Seneca de Beneficiis v. 21. Multa legem non habent, nec actionem, ad quæ consuetudo vitæ humanæ lege omni valentior dat aditum. Quintilianus Institutionum Ora

toriarum Lib. III. c. 6. Sunt enim quædam non laudabilia natura, sed lege concessa, ut in XII. tabulis, debitoris corpus inter creditores dividi licuit, quam legem mos publicus repudiavit. Cicero de Officiis libro III. Aliter leges, aliter philosophi tollunt astutias: leges, quatenus manu tenere possunt: philosophi, quatenus ratione et intelligentia. (Cap. 17.)

3 So Seneca says: How much wider is duty than law! and the like. Justice is distinguished from jus, law; for jus is what holds in external judgments. And elsewhere, he explains this by the example of a master's right over his servants. We are not to consider what you may do, but what is required by justice and fairness, which require us to spare even captives and slaves. And again: Though everything is lawful towards a slave, there are things which common humanity declares not to be lawful. Whence note the two different uses of lawful, referring to external and to internal justice.

πόλεμον δουλείαν τιθέασι δικαίαν. ὅλως δ ̓ οὔ φασι· τὴν γὰρ ἀρχὴν ἐνδέχεται μὴ δικαίαν εἶναι τῶν πολέμων· quidam respicientes justi aliquid (nam et lex justum quid est) justam esse aiunt servitutem ex bello; at omnino justam esse negant, quando accidere potest, ut injusta fuerit bellandi causa. Simile est illud Thucydidis in Thebanorum Lib. iii. 66. oratione: οὓς ἐν χερσὶν ἀπεκτείνατε, οὐχ ὁμοίως ἀλγουμεν· κατὰ νόμον γὰρ δή τινα ἔπασχον de his, quos in conflictu occidistis, non adeo querimur: accidit enim hoc illis jure quodammodo.

Εν

de capt.

2 Sic et ipsi jurisconsulti Romani, quod sæpe jus captivitatis vocant, alibi injuriam appellant, et æquitati opponunt L. 19. pr. D. naturali; et Seneca servi nomen ex injuria natum, id quod Ep. xxxi. sæpe accidit respiciens. Apud Livium quoque Itali retinen- Lib. xxix. 1. tes ea, quæ Syracusanis bello ademerant, pertinaces ad obtinendam injuriam appellantur. Dion Prusæensis cum dixisset, Orat. xv. bello captos, si ad suos rediissent, libertatem recipere, addit, ὡς ἀδίκως δουλεύοντας, ut qui per injuriam in servitute fuissent.

p. 240 A.

6.

Lactantius de philosophis loquens: cum de officiis ad Inst. Div. vi. rem militarem pertinentibus disputant, neque ad justitiam, neque ad veram virtutem accommodatur illa omnis oratio, sed ad hanc vitam moremque civilem. Idem mox a Romanis ait legitime illatas injurias.

b Nam et lex justum quid est] Seneca ad Helviam c. 6. alii armis sibi jus in aliena terra fecerunt. Pugnare videntur jus et aliena. Sed concilianda, ut docet hic textus. Repete quæ supra hoc libro cap. iv. § 2.

c Lactantius] Augustinus vero epistola v. quæ est ad Marcellinum: (Ep. 138. § 14. Edit. Benedictin.) ac per hoc

si terrena ista respublica Christiana
præcepta custodiat, etiam ipsa bella sine
benevolentia non gerentur. Idem de
diversis ecclesiæ observationibus: apud
veros Dei cultores etiam ipsa bella pa-
cata sunt. [Ultimum locum habet Auc-
tora Gratiano, Caus. xxiii. Quæst. i. c. 6.
neque enim alibi reperitur, quod sciam.
J. B.]

II. 1 The same distinction is made by Marcellus speaking to the Senate by Aristotle, when he says that slavery, though lawful, may be unjust by the Thebans in Thucydides.

2 So the Roman jurists, though they speak of the right of captivity, also call this right a wrong, injuria. So Seneca. So Livy says the Italians were obstinate in injury, because they retained what they had in war taken from the Syracusans. So Dio Prusæensis speaks of captives taken in war, as unjustly enslaved. So Lactantius says that philosophers, discussing the rights of war, do not regard justice and

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