et seqq. Liv. xlii. 47. pacis regem Perseum arguebant, non tam juris et fidei, quam animi excelsi et gloriæ bellicæ habebant rationem, ut ex his Lib. ii. 1. §6. quæ de dolis bellicis diximus satis potest intelligi. Ejusdem generis erat fraus illa, qua Asdrubal ex Ausetanis saltibus exercitum servavit, et qua Scipio Africanus major situm casLiv. xxvi. 17. trorum Syphacis perdidicit, utrumque narrante Livio. Quorum exemplum imitatus L. Sylla bello sociali apud Eserniam, ut apud Frontinum legimus. et xxx. 4. Lib. i. 5. n. 17. V. Sunt et signa quædam muta ex consuetudine significantia, ut olim vittæ et rami olivarum : apud Macedones hastarum erectio apud Romanos scuta capiti imposita, signa supplicis deditionis, quæ proinde obligant ad arma ponenda. Qui verò deditionem accipere se significat, an obligetur, et Lib. iii. 4. quatenus ex his quæ supra dicta sunt, petendum sit. Hodie 12. et c. 11. $15. b L. Sylla] Et Cæsar Dictator adversus Tencteros et Usipetes. Appianus Exc. Legat. n. 16. c Scuta capiti imposita] Appianus Civilium II. d Signa supplicis deditionis] Apud Persas manus post tergum complicatæ. Ammianus Lib. XVIII. [Cap. viii. pag. e 222. ubi de Assyriis hoc dicitur.] ad quem locum notata Lindebrogii vide: scuta et vexilla perversa apud Romanos, notat idem Ammianus libro xxvI. (cap. x. pag. 512, ubi vide Valesii notam.) Submittere vexilla, Latinus Pacatus Panegyrico (c. 36.) Apud Germanos et eorum exemplo alios, herbam porri they who complained that Perseus was deceived by the hope of peace, took account, not so much of right and of good faith, as of magnanimity and glory: as may be understood by what we have said of stratagems. Of the same kind was the trick by which Asdrubal saved his army from the Ausetanian jungle; and by which Scipio Africanus Major learnt the situation of the camp of Syphax: both which stories are told in Livy. And these examples are imitated by L. Sylla, in the social war at Esernia, as we read in Frontinus. V. There are also certain mute signs which have a signification from custom, as formerly fillets and olive-branches; among the Macedonians the raising of spears; among the Romans the placing the shields on the head, the sign of a suppliant surrender; which immediately obliges the persons to lay down their arms. As to him who signifies that he receives the surrender, whether he be obliged, and how far, is to be determined by what we have said above. At present a white flag is a tacit sign of asking for a parley; and binds the askers as much as if they used words. VI. How far engagements made by generals are to be supposed tacitly approved by the people or the king, we have also discussed above; namely, that it is so to be understood, when the act is known, and anything is done, or not done, of which no other reason can be vela candida tacitum habent signum petiti colloquii: obligabunt ergo non minus quam si voce petitum esset. §17. et iii. VI. Sponsio a ducibus facta quatenus tacite approbata a populo aut rege censeri debeat, et hoc jam supra diximus, Lib. ii. 15. nimirum ubi et actus fuit cognitus, et aliquid factum, aut non 22. §3. factum, cujus rei alia causa extra voluntatem federis probandi dari non possit. VII. Pœnæ remissio ex sola dissimulatione non potest colligi; sed opus est accedat actus talis qui aut amicitiam per se ostendat, ut fedus amicitiæ causa, aut opinionem de tali virtute cui merito antefacta condonari debeant, sive ea opinio verbis indicata est, sive rebus quæ ex more institutæ sint ad talem significationem. gere, Plinius Lib. XXII. c. 4. Qui victi se dedunt inermes supplicant, ait Servius ad 1. Æneid. (487.) e Hodie vela candida tacitum habent signum petiti colloquii] Ignis succensus petiti colloquii signum apud septentrionis populos. Meminit Johannes Magnus et alii. Plinius Lib. xv. 30. de Lauru: ipsa pacifera, ut quam prætendi etiam inter armatos hostes quietis sit in- 1 Pœnæ remissio] Tractat Polybius assigned but the will to approve the convention. VII. silence. The remission of a penalty cannot be collected merely from It is necessary that there be added some act, which either of itself shews friendship, or a league on the ground of friendship, or an opinion of the existence of virtues which may give rise to a condonation of previous acts; whether that opinion be expressed in words, or by means of things which by custom are appointed to convey such meaning. CAPUT XXV. CONCLUSIO, CUM MONITIS AD FIDEM ET PACEM. I. Monita ad fidem servandam. II. In bello pacem semper spectandam : III. Et amplectendam etiam cum damno, Christianis præser I. 1 tim. Α TQUE hic finire me posse arbitror, non quod omnia dicta sint quæ dici poterant, sed quod dictum satis sit ad jacienda fundamenta, quibus si quis velit superstruere speciosiora opera, adeo me invidentem non habebit, ultro et gratiam referet. Tantum antequam dimitto lectorem, sicut, cum de bello suscipiendo agerem, monita quædam bello quantum fieri potest declinando adjeci, ita nunc quoque monita pauca addam, quæ in bello et post bellum valeant ad fidei • Feris erunt similes] Legati Justiniani apud Procopium Persicorum II. Chosroën sic alloquuntur: εἰ μὴ πρὸς παρόντα σε, ὦ βασιλεῦ, οἱ λόγοι ἐγί γνοντο, οὐκ ἄν ποτε ωόμεθα Χοσρόην τοῦ Καβάδου ἐς γῆν τὴν ̔Ρωμαίων ἐν ὅπλοις ήκειν, ἀτιμάσαντα μὲν τοὺς διομωμοσμένους σοὶ ἔναγχος ὅρκους, ὃ τῶν ἐν ἀνθρώποις ἀπάντων ὕστατόν τε καὶ ἐχυρώτατον εἶναι δοκεῖ τῆς ἐς ἀλλήλους πίστεώς τε καὶ ἀληθείας ἐνέχυρον διαλύσαντα δὲ τὰς σπονδὰς, ὧν ἡ ἐλπὶς ἀπολέλειπται μόνη τοῖς διὰ τὴν ἐν πολέμῳ κακοπραγίαν οὐκ ἐν τῷ ἀσφαλεῖ βιωτεύουσιν. οὐ γὰρ ἄλλο οὐδὲν τὸ τοιοῦτον εἴποι τις ἂν εἶναι, ἢ τῶν ἀνθρώπων τὴν δίαιταν ἐς τὴν τῶν θηρίων μεταβεβλῆσθαι· ἐν γὰρ τῷ μηδαμῆ σπένδεσθαι, τὸ πολεμεῖν ἀπέραντα λελείψεται πάντας πόλεμος CHAPTER XXV. The Conclusion, with admonitions to Good Faith and Peace. I. 1 And here I think that I may make an end; not that I have said all that might be said, but that enough has been said to lay the foundations; on which, if any one will erect a fairer superstructure, he will be so far from being the object of any grudging on my part, that I shall be grateful to him. Only before I dismiss the reader, as when I spoke of undertaking a war, I added admonitions on the duty of avoiding war as much as possible, so now I will add a few admonitions which may tend in war, and after war, to the preservation of good faith and peace; and of good faith, both on other accounts, and that the hope of peace may not be destroyed. For not only is each commonwealth kept together by good faith, as Cicero says, but that greater society of which nations are the members. If Faith be taken curam et pacis: et fidei quidem tum propter alia, tum ne spes pacis adimatur. Fide enim non tantum respublica quælibet continetur, ut Cicero dicit, sed et major illa gentium societas: qe & hac sublata, ut vere Aristoteles, ανῄρηται ἡ πρὸς ἀλλήλους τους και χρεία τῶν ἀνθρώπων, tollitur quod inter homines est commer cium. ei 2 Itaque merito idem ille Cicero nefarium esse ait, fidem grat frangere que continet vitam: sanctissimum, ut Seneca loqui tur, humani pectoris bonum: quam tanto magis præstare. debent summi hominum rectores, quanto ceteris impunius peccant: itaque fide sublata feris erunt similes, quarum vim omnes exhorrent. Et justitia quidem in ceteris suis partibus sæpe habet aliquid obscuri: at fidei vinculum per se manifes tum est, imo ideo quoque usurpatur ut de negotiis omnis dematur obscuritas. 3 Quo magis regum est religiose hanc colere, primum conscientiæ, deinde et famæ causa, qua stat regni auctoritas. Ne dubitent igitur, eos qui ipsis fallendi artes instillant, id ipsum facere quod docent. Non potest diu prodesse doctrina, δὲ, ὁ πέρας οὐκ ἔχων, ἐξοικίζειν τῆς φύσεως τοὺς αὐτῷ χρωμένους ἐς ἀεὶ TÉOUKEV. Nisi ad te præsentem, rex, ha haberetur oratio, nunquam putassemus Chosroën Cabada filium cum armis intraturum in fines Romanos, contemtis primum juramentis juratis, quod inter homines summum firmissimumque creditur veritatis et fidei pignus; ruptis præterea federibus, quæ sola spes relinquitur iis qui ob bellä away, as Aristotle says, the intercourse of men is abolished. 2 Therefore Cicero rightly says, that it is "trocious to break that faith which holds life together; the holiest good of the human heart, as Seneca speaks. And this, the supreme rulers of mankind ought to be more careful of preserving, in proportion as they have more impunity for their violations of it: so that if faith be taken away, they will be like wild beasts, whose strength is an object of general horror. And in other parts of its sphere, justice has often somewhat that is obscure; but the bond of good faith is manifest of itself, and indeed is used to remove obscurity from all other matters. 3 And therefore it is especially the office of kings, to cherish good faith; first, for the sake of conscience, and then, for the sake of good opinion, by which the authority of kingdoms stands. Let them be certain therefore that they who instil into them acts of deceit, are I. 1 TQUE hic finire me posse arbitror, non quod omnia sit ad jacienda fundamenta, quibus si quis velit superstruere speciosiora opera, adeo me invidentem non habebit, ultro et gratiam referet. Tantum antequam dimitto lectorem, sicut, cum de bello suscipiendo agerem, monita quædam bello quantum fieri potest declinando adjeci, ita nunc quoque monita pauca addam, quæ in bello et post bellum valeant ad fidei • Feris erunt similes] Legati Justiniani apud Procopium Persicorum 11. Chosroën sic alloquuntur: εἰ μὴ πρὸς παρόντα σε, ὦ βασιλεῦ, οἱ λόγοι ἐγί γνοντο, οὐκ ἄν ποτε ωόμεθα Χοσρόην τοῦ Καβάδου ἐς γῆν τὴν ̔Ρωμαίων ἐν ὅπλοις ήκειν, ἀτιμάσαντα μὲν τοὺς διομωμοσμένους σοὶ ἔναγχος ὅρκους, ὃ τῶν ἐν ἀνθρώποις ἀπάντων ὕστατόν τε καὶ ἐχυρώτατον εἶναι δοκεῖ τῆς ἐς ἀλλήλους πίστεώς τε καὶ ἀληθείας ἐνέχυρον διαλύσαντα δὲ τὰς σπονδὰς, ὧν ἡ ἐλπὶς ἀπολέλειπται μόνη τοῖς διὰ τὴν ἐν πολέμῳ κακοπραγίαν οὐκ ἐν τῷ ἀσφαλεῖ βιωτεύουσιν. οὐ γὰρ ἄλλο οὐδὲν τὸ τοιοῦτον εἴποι τις ἂν εἶναι, ἢ τῶν ἀνθρώπων τὴν δίαιταν ἐς τὴν τῶν θηρίων μεταβεβλῆσθαι· ἐν γὰρ τῷ μηδαμῆ σπένδεσθαι, τὸ πολεμεῖν ἀπέραντα λελείψεται πάντας πόλεμος CHAPTER XXV. The Conclusion, with admonitions to Good Faith and Peace. I. 1 And here I think that I may make an end; not that I have said all that might be said, but that enough has been said to lay the foundations; on which, if any one will erect a fairer superstructure, he will be so far from being the object of any grudging on my part, that I shall be grateful to him. Only before I dismiss the reader, as when I spoke of undertaking a war, I added admonitions on the duty of avoiding war as much as possible, so now I will add a few admonitions which may tend in war, and after war, to the preservation of good faith and peace; and of good faith, both on other accounts, and that the hope of peace may not be destroyed. For not only is each commonwealth kept together by good faith, as Cicero says, but that greater society of which nations are the members. If Faith be taken |