2 Quare exigit humanitas, ut his qui extra culpam sunt belli, quique non alio quam fidejussorio nomine obstricti sunt, relinquantur res istæ quibus nos facilius quam ipsi careamus, præsertim vero si satis appareat illos ipsos id, quod eo modo amiserunt, a civitate sua non recuperaturos. Huc pertinet Xen. de Cyri quod Babylone capta Cyrus militibus dixit: ovкovv adıкią ye ἕξετε ὅ, τι ἂν ἔχοιτε, ἀλλὰ φιλανθρωπίᾳ οὐκ ἀφαιρήσεσθε, ἤν τι ἐᾶτε ἔχειν αὐτούς· injuste quidem non possidebitis quæ tenetis; sed si quid non auferetis hostibus, id vestræ erit humanitatis. Inst. vii. 5. n. 26. Ægid. Reg. de act. supern. 7. n. 117. 3 Notandum et hoc, cum in subsidium introductum sit disp. 31. dub. jus hoc in bona subditorum innocentium, quamdiu spes est nos nostrum satis facile consequi posse ab originariis debitoribus, aut ab iis qui jus non reddendo sponte sua debitores se faciunt, ad eos venire qui culpa vacant, etiamsi concedatur cum stricto jure non pugnare, abire tamen ab humanitatis. regula. 4 Exempla hujus humanitatis exstant passim in historia præsertim Romana, ut cum agri hostibus devictis ea conditione L. 16. D. de concessi ut in civitatem venirent, id est, victa civitati ceded. 1. 16. 1. 15. rent, aut cum ex agris modicum, honoris gratia, 'veteri acq. rer. dom.. §2. D. de rei vind. Vict. de jure bell. n. 40. e Exigit humanitas] Ptolemæus DeSilv. in verb. metrio Antigoni filio tabernaculum et bell. P. 1. § 10. alia ad curam corporis ipsius pertinenn. v. 3. tia, pecunias quoque captas remisit, dicens non de omnibus rebus, sed de im perio et honore inter ipsos certari. 2 Wherefore humanity requires that we should leave, to those who are not in fault in the war, and who are only bound as sureties, the things which we can do without, better than they can: especially if it appear that they will not recover from their city what they thus lose. So Cyrus, when Babylon was taken said to his soldiers, What ye do not take from the enemy, they will owe to your humanity. 3 This also is to be noted, that so long as we have a hope of receiving our debt from the original debtor, or from those who have made themselves debtors by not yielding our right, to come upon those who are free from fault, although it may not be at variance with strict law, is contrary to humanity. 4 Examples of this humanity are everywhere extant in history, especially that of Rome: as when, on the conquest of a country, the lands were granted, on condition that they should belong to the conquered city: or when a portion of the land was left honoris gratia to the old possessors. Thus the Veientes were mulcted of part of their possessori relinquebatur. Sic a Romulo Veientes agri parte Liv. 1. 15. mulctatos narrat Livius. Sic Uxiis Alexander Macedo agros Arr. iii. 17. quos habuerant dedit vectigales. Sic deditas urbes non diripi sæpe legas: et supra diximus, non personis tantum, sed et rebus agros colentium cum laude et ex pio canonum præscripto parci, saltem sub tributo; et sub simili tributo solere et mercibus concedi a bello immunitatem. Appianus Civilium 11. τῶν δὲ πολεμίων ὅτε κρατήσαιεν, οὐδὲ τούτων ἅπασαν τὴν γῆν ἀφῃροῦντο, ἀλλ' ἐμερίζοντο Romani veteres ne hostibus quidem victis . omnes agros adimebant, sed cum eis par- land by Romulus. So Alexander of Macedon gave the Uxii their lands, on the payment of tribute. So you often read that cities which surrendered, were not plundered. And we have said above, that not only persons, but the lands themselves of the cultivators, were often spared, with general approval, and according to the pious precept of the Canons, at least under tribute; and that, under a like tribute, merchants have been accustomed to receive protection in war. Vict. de Jure belli, n. 41. 5. dub. 5. CAPUT XIV. TEMPERAMENTUM CIRCA CAPTOS. I. Quo usque capere homines II. Quid interno justitiæ domi- III. Non licere occidere innocen- IV. Non punire inclementer. ง. 1. 1 Non operas Qu VI. Peculium quomodo domini, quomodo servi. VII. An servis fugere liceat. VIII. An e servis nati domino teneantur, et quatenus. IX. Quid faciendum ubi captorum servitus in usu non est. UIBUS in locis captivitas hominum et servitus in more est, si internam justitiam respicimus, limitanda Less. 7. 11. c. primum est ad rerum instar, ut scilicet eo usque licita sit Covare pec. talis acquisitio, quo usque debiti aut primarii, aut subnascenMolin di tis quantitas patitur, nisi forte in ipsis hominibus peculiare sit Valent, disp. delictum quod libertatis damno puniri æquitas ferat. p. 11. § 11. 120. et 121. 3. q. 16. Hacte nus igitur nec ultra justum bellum gerens in hostis subditos captos jus habet, idque in alios valide transfert. • Quod non omnes qui inter hostes fuerant servos fecisset] Filius ejus Alexander Thebis captis exemit servituti et sacerdotes, et eos qui decretis in se factis non adsenserant: narrat Plutarchus in vita ejus. (Pag. 570 E.) b Captivum se dicebat, non servum] Philo: ἐπεὶ καὶ πατέρες υἱῶν τιμὰς κατέθεσαν, καὶ υἱοὶ πολλάκις πατέρων, ἢ κατὰ λῃστείας ἀπαχθέντων ἢ κατὰ πόλεμον αἰχμαλώτων γενομένων, οὓς οἱ τῆς φύσεως νόμοι τῶν κάτωθεν ὄν τες βεβαιότεροι γράφουσιν ἐλευθέρους· nam et patres pro filiis et filii pro parentibus sape pretium pependerunt, aut vi latronum abreptis, aut belli more captis, quos quidem naturæ leges valentiores his quæ in terra fiunt legibus, scri CHAPTER XIV. Restraints respecting Prisoners. I. 1 In those places in which the captivity and servitude of men is usual, it must, if we regard internal justice, be limited in the same way as property; so that we may have such acquisitions, only so far as is permitted by the amount of a debt, either primary or subnascent; except there should be some peculiar delict, which equity allows to be punished by the loss of liberty. So far, therefore, and no further, has a belligerent right over captive enemies, and the power of a valid transfer of such right to others. 2 It will moreover be the duty of equity and goodness, to apply, here also, those distinctions which we noted before, with regard to 2 Erit autem æquitatis et bonitatis officium hic quoque ea adhibere discrimina, quæ, cum de interficiendis hostibus ageretur, supra annotata sunt. Demosthenes in epistola pro Ly- Pag. 114 B. curgi liberis laudat Philippum Macedonem, quod non omnes, qui inter hostes fuerant, servos fecisset: καὶ γὰρ οὔτε δίκαια εἶναι πρὸς ἅπαντας τὰ αὐτὰ, οὔτε καλὰ ἡγεῖτο, ἀλλὰ τὴν τῆς ἀξίας προσθήκην συλλογιζόμενος, τὰ τοιαῦτ' ἐπέκpɩvεv· neque enim, inquit, eadem in omnes aut æqua aut honesta censebat, sed rem cxputans cum accessione ejus quod quisque meruisset, etiam in talibus velut judicem agebat. II. 1 Sed primum notandum hic est, jus illud quod quasi ex fidejussione pro civitate oritur, neutiquam tam late patere, quam jus quod ex delicto nascitur in eos qui pœnæ servi fiunt. Unde Spartanus quidam captivum se dicebat, 1non servum: nam si rem recte inspicimus, jus hoc generale in captos ex bello justo par est ei juri quod habent domini in eos qui se paupertate coacti in servitutem vendiderunt, demto quod etiam magis miseranda est eorum calamitas, qui non suo facto speciali sed regentium culpa in eam sortem deveniunt. Δεινότατον δοριαλωτοὺς γενέσθαι res acerbissima est belli jure captivum fieri: teste Isocrate. bunt liberos. (Lib. Quod omnis Probus Θεῶν ἀπ' ἀμφοῖν ἐκγόνον ῥιζωμάτων, pag. 445. sed non docet, unde hauserit. 1 Refert id PLUTARCHUS, Apopth. killing enemies. Demosthenes praises Philip, because he did not make slaves of all who had been his enemies, but weighed their deserts. II. 1 But first, this is to be noted; that the right which arises from citizens being a sort of surety for the State, is by no means to be extended so widely as the right which arises ex delicto against those who are penal slaves. And thus, a certain Spartan said, that he was a captive, but not a slave. For if we rightly look at the matter, this general right against captives, is on a like footing with the right of a master over those who have sold themselves into slavery under the compulsion of want; abstracting the heavier part of their calamity, that they have come into that case, not by any special act of their Plat. p. 300 ▲ iii. 22. 2 Est ergo servitus hæc perpetua obligatio operarum, pro Sen. de Ben. alimentis itidem perpetuis. Chrysippea definitio huic generi servorum optime congruit: servus est perpetuus mercenarius. Et lex Hebræa eum qui inopia coactus se vendidit diserte mercenario comparat. Deut. xv. 18, 40, 53, et in redemtura ejus operas ita vult ipsi prodesse sicut fructus ex agro vendito percepti prodessent veteri domino. Deut. xviii. 50. c. 18 3 Multum ergo distat id quod impune in servum fit ex 1. de Clem. gentium jure, et id quod naturalis ratio fieri sinit. Ex. Seneca supra citavimus: cum in servum omnia liceant, est aliquid quod in hominem licere commune jus animantium Philemonis illud eodem tendit : Apud Stob. vetet. Tit. 62. Ep. xlvii. Κἂν δοῦλος ἦν τις οὐδὲν ἧττον, δεσπότα, Here, quisquis est homo natus, quamvis serviat Alibi item Seneca: servi sunt, imo homines: servi sunt, imo contubernales: servi sunt, imo humiles amici: servi sunt, Saturn. i. 11. imo conservi: quæ et apud Macrobium legas sensum plane Colos. iv. 1. eundem habentia cum Pauli apostoli dicto: Domini, jus et æquum est servis præstare, gnari vobis quoque dominum esse Ephes. vi. 9. in cœlo. Et alibi vult dominos cum servis non minaciter Heic mendose omnes Editiones, a prima usque, sese habent. Legendum, ut ad Pufendorfium obiter observavimus, Levit. xxv. 40, 53. et postea, pro Deut. xviii. 50. reponendum, Levit. xxv. 27, 50. Res statim patebit inspicienti loca illa. J. B. • Εν πικρία ψυχῆς] Sic et in epi own, but by the fault of the rulers. It is the bitterest lot, to be a captive by the laws of war, as Isocrates says. 2 This servitude, then, is the perpetual obligation of working for perpetual aliment. The definition of Chrysippus here exactly applies; A slave is a perpetual labourer for hire. And the Hebrew law plainly compares him who, under the compulsion of need, has sold himself, to a labourer for hire; and directs that in redeeming him, his labour shall be reckoned in the same way that the produce which has been gathered from land sold is to be reckoned to the former owner. Deut. IV. Xviii. 3 There is a great difference between that which may be done with impunity towards a slave by the Law of Nations, and that which natural reason suffers to be done. We have before cited Seneca to this effect. So Philemon says, A slave does not cease to be a man. Seneca adds that Slaves are not only men, but fellow-lodgers, humble friends, fellow-servants: agreeing plainly with what St Paul says, |