in ea qua Rhodios ad concordiam hortatur, ostendit etiam cum tyrannide leges multas bonas posse consistere. Aristoteles quinti de Republica capite nono ait, si quis nimium intendat vim paucorum aut populi, primo vitiosam fieri rempublicam, postremo nullam. Exemplis rem illustremus. D. De captiv. vi. 23. Germ. c. 46. 3 A latronibus captos capientium non fieri, supra dicentem audivimus Ulpianum. Idem captos a Germanis ait liber- 1.21. § 1. tatem amittere. Atqui apud Germanos latrocinia, quæ extra L. 24. D.ibid. civitatis cujusque fines fiebant, nullam habebant infamiam, quæ verba sunt Cæsaris. De Venedis Tacitus: quicquid Bell. Gall. inter Peucinos Fennosque silvarum ac montium erigitur, De Morib. latrociniis pererrant. Idem alibi Cattos nobilem Germaniæ Ann. xii. 27. populum latrocinia agitasse dicit. Apud eundem Garamantes latrociniis fœcunda gens, sed gens tamen. Illyrici sine discrimine mari prædas agere soliti: de iis tamen triumphus fuit: Pompeio de piratis non fuit. Tantum discrimen est inter populum, quantumvis sceleratum, et inter eos, qui, cum populus non sint, sceleris causa coëunt. Hist. iv. 50. Appian. Bell. yr. p. 761. III. Potest tamen mutatio incidere, non in singulis tantum, sicut Jephthes, Arsaces, Viriatus ex prædonum ducibus Judic. xi. 3. justi duces facti sunt, sed etiam in cœtibus, ut qui prædones 44,2. J. Gr.j 8 Sed etiam in cœtibus, ut qui prædones tantum fuerant aliud vitæ genus amplexi civitas fiant] Exemplum in Ma mertinis. Diodorus Siculus in fragmen- and by going on, becomes non-existent. We will illustrate this by examples. 3 That a person taken prisoner by robbers is not subject to them, we have above quoted from Ulpian. He says also that those who are taken by the Germans do lose their liberty. Yet among the Germans, robberies which were exercised out of the boundaries of each state were subject to no infamy; which are the words of Cæsar. Tacitus says of the Venedi, In the woody and mountainous region which occupics the whole space between the Peucini and the Fenni, they drive their booty freely. The same writer elsewhere says that the Catti, a noble people of Germany, practise plunder. The same author calls the Garamantes a nation habituated to plunder, but still a nation. The Illyrians were accustomed to plunder at sea without distinction: yet a triumph over them was celebrated, as over an hostile nation; though Pompey had no triumph for conquering the Pirates. So great is the distinction between a people, though wicked, and those who not being a people, associate for the sake of crime. III. But a transition may take place from one condition to the [Justin. 41, 4 tantum fuerant aliud vitæ genus amplexi civitas fiant. AugusDe Civ. Dei, tinus de latrocinio locutus: hoc malum si in tantum perditorum hominum accessibus crescit, ut et loca teneat, sedes constituat, civitates occupet, populos subjuget, regni nomen assumit. iv. 4. IV. Summum autem imperium qui habeant diximus supra, unde intelligi et hoc potest, si qui pro parte habeant, pro ea parte justum bellum gerere: multoque magis eos qui Cajet 2,2.q. non subditi, "sed inæqualiter sunt federati, quomodo inter Romanos et eorum socios, quanquam federe inferiores, Volscos, Latinos, Hispanos, I enos omnia justi belli exercita ex historiis discimus. 40. art. 1. Cap. 11. Insurgentay V. Sed ut justum hoc significatu bellum sit, non sufficit inter summas utrinque potestates geri: sed oportet, ut audivimus, ut et publice decretum sit, et quidem ita decretum publice 1ut ejus rei significatio ab altera partium alteri facta sit, unde promulgata prælia dixit Ennius. Cicero Officiorum primo: at belli quidem æquitas sanctissime feciali populi Romani jure perscripta est: ex quo intelligi datur, rl b Sed inæqualiter sunt federati] Ut dux Lotharingiæ, apud Crantzium Saronicis XII. 13. Civitas Sundensis principibus suis Pomeranis bellum indixit. Idem Crantzius Vandalicorum XIV. 35. 1 Ut ejus rei significatio ab altera partium alteri facta sit] Josephus Antiquæ Historiæ libro xv. (Cap. v. § 3. divis. Huds.) πόλεμον ἀκήρυκτον ἐπάγειν, ἀνομία· bellum inferre non ante denuntiatum, injustum est. Vide hujus gentium moris exempla apud Crantzium Saxonicorum x1. apud Oderbornium in Vita Basilidis lib. 111. Facta contraria Turcæ Olizasthlanis, et Neemonis Servii, reprehendit Nicetas Lib. other; not only in individuals, as Jephtha, Arsaces, Viriatus, from being leaders of bands of robbers, became regular rulers; but also in societies, so that they who had been only robbers, embracing another mode of life, become a state. Augustine, speaking of bands of robbers, says, If this evil, by the accession of bad men, grows to such a height that they keep possession of their ground, establish a seat of residence, occupy cities, subjugate peoples, it assumes the name of a kingdom. IV. Who have sovereign authority, we have discussed above: from whence it may be understood that if any have it partially only, they may, so far as that part goes, carry on a just war: and much more they who are not subjects, but bound by an unequal league; as under the Romans, we learn that the Volsci, Latins, Spaniards, Carthaginians, though inferior in the federation, all maintained just wars. V. But that a war may be just in this sense, it is not sufficient that it be carried on between the supreme authorities on each side; but it is requisite also, as already said, that it be publicly decreed; lum bellum esse justum, nisi quod aut rebus repetitis geratur, aut denuntiatum ante sit et indictum. Minus plene vetus scriptor apud Isidorum: justum bellum est quod ex Lib. xviii. 1. edicto geritur, rebus repetitis aut propulsandorum hominum causa. Sic Livius bellum palam et ex edicto gerere Lib. 1. 27. dixit, in justi belli descriptione. Et cum narrasset Acarnanas Lib. xxxi. 14. agrum Atticum esse populatos: irritatio animorum ea prima fuit: postea justum bellum decretis civitatum ultro indicendo factum. VI. 1 Quae loca et alia de belli promulgatione agentia ut intelligantur, accurate distinguenda sunt quæ jure naturæ debentur, quæ natura non debentur sed honesta sunt, quæ jure gentium requiruntur ad effectus juris gentium proprios, et quæ præterea ex peculiaribus populorum quorundam institutis veniunt. Naturali jure, ubi aut vis illata arcetur, aut ab eo ipso qui deliquit pœna deposcitur, nulla requiritur denuntiatio. Et hoc est quod Sthenelaidas ephorus dicit apud Thucydidem Lib. i. 86. οὐ δίκαις οὐδὲ λόγοις διακριτέα μὴ λόγῳ καὶ αὐτοὺς βλαπ III. et IV. (Lib. III. cap. 6. Lib. v. cap. 4.) 2 Non Ennius, sed Cicero, promulgata prælia dicit, Orat. pro Mur. cap. 14. ubi partem quamdam refert versuum veteris Poëtæ, quos integros nobis servavit AUL. GELLIUS, Noct. Attic. Lib. xx. cap. 9. * Apud Thucydidem] Idem libro III. in Plataensium oratione: κατὰ τὸν πᾶσι νόμον καθεστῶτα, τὸν ἐπιόντα πολέμιον ὅσιον εἶναι ἀμύνεσθαι ex jure apud gentes omnes recepto fas est arcere eum a quo hostiliter impetimur. (Cap. 56.) Flaminius apud Diodorum Siculum in excerptis Peirescianis, èπeμap оп and in such manner publicly decreed, that signification of that fact is made by the one party to the other, as Ennius [Cicero, J. B.] speaks of promulgated wars. So Cicero, in his Offices, says that by the Fecial Law, no war was just except one preceded by a demand for redress, or by a declaration of war. So in Isidore. So Livy: and where he narrates that the Acarnanians wasted Attica, he adds, This was the first irritation of the minds of the parties; afterwards a just war was decreed and declared by the states. VI. 1 In order to understand these passages concerning the declaration of war, we must distinguish what is done by Natural Law, and what is by nature not due, but only decent: what by the Law of Nations is required for the jural effects of that Law, and what, besides, follows from the peculiar institutions of certain peoples. By Natural Law, when either violenco is to be resisted, or punishment is to be exacted from an offender, no declaration is required. This is what Sthenelaidas the Ephor says in Thucydides: We have Lib. i. Ant. Pag. 473 c. Toμévovs non est quod verbis et judiciis disceptemus ultra verba læsi. Et Latinus apud Halicarnassensem: Tòv äpχοντα πολέμου πᾶς ὁ προπάθων ἀμύνεται ̇ bellum inferentem is qui impetitur a se repellere solet. Et Elianus ex Platone ait, quod ad propulsandam vim suscipitur bellum, non a caduceatore, sed a natura indici. Hinc Dion Chrysostomus in ea quæ est ad Nicomedienses, πόλεμοι ὡς ἐπὶ τὸ πλεῖστον ἀκήρυκτοι γίγνονται· pleraque bella sine denunLib. xxxv.51. tiatione suscipiuntur. Nec ob aliam causam Livius Menippo præfecto Antiochi objicit quod Romanos quosdam cecidisset nondum aut indicto bello, aut ita commisso ut strictos gladios aut sanguinem usquam factum audissent: eo ipso ostendens ex his duobus alterum potuisse ad facti defensionem sufficere. Neque magis per naturæ jus indictio necessaria est, si dominus rei suæ manum injicere velit. 2 At quoties pro re una res alia, aut pro debito res debitoris invaditur, multoque magis si res eorum qui debitori τύρατο πάντας ἀνθρώπους τε καὶ • Minime loquitur de vi propulsanda, sed scriptor Tacticorum: qui, ut probet, Artem Militarem omnium utilissimam esse, ait, omnibus Hominibus et Civitatibus, secundum Platonem, bellum inter se esse naturaliter, et quidem άkýPUKTOV. Locus est cap. i. pag. 12. Edit. Arcer. 1613. Vide apud ipsum PLATONEM, De Legg. Lib. 1. pag. 626 ▲. Tom. II. J. B. 1 Honeste tamen et laudabiliter interponitur] Vide Marianam xxvii. 13. m De tentandis rationibus belli vi And not to wrangle in words and pleadings, being wronged in more than For subditi sunt occupare quis velit, interpellatio requiritur, qua constet, alio modo fieri nequire ut nostrum aut nobis debitum consequamur. Jus enim illud non primarium est, sed secundarium et surrogatum, ut alibi explicavimus. Sic etiam antequam summam potestatem habens impetatur ex debito aut delicto subditi, interpellationem oportet intercedere quæ illum in culpa constituat, ex qua aut damnum dare censeatur aut et ipse delinquere, juxta ea quæ a nobis supra tractata sunt. 3 Verum etiam ubi jus naturæ non præcipit talem interpellationem fieri, 'honeste tamen et laudabiliter interponitur, puta ut ab offendendo abstineatur, aut delictum pœnitentia et satisfactione expietur, secundum ea que "de tentandis rationibus belli vitandi diximus: quo et illud pertinet, Extrema primo nemo tentavit loco. Et præceptum quod Deus Hebræis dedit, ut civitatem op- Deut. xx. 10. tandi diximus] Lib. 11. cap. xxiii. § 7. Præceptum quod Deus Hebræis dedit] Josephus Antiquæ Historiæ v. 2. ἐπέσχε δὲ αὐτοὺς ἡ γερουσία, πείσασα μὴ δεῖν ὀξέως οὕτως πρὸς τοὺς ὁμοφύ λους ἐκφέρειν πόλεμον, πρὶν ἢ λόγοις διαλεχθῆναι περὶ τῶν ἐγκλημάτων, τοῦ νόμου μηδ ̓ ἐπὶ τοὺς ἀλλοτρίους ἐφιέντος δίχα πρεσβείας, καὶ τοιαύτης πρὸς τὸ μετανοῆσαι πείρας, τοὺς δό- this right of so taking is not a primary right, but a secondary and substitutive right, as we have elsewhere explained. And in like manner, before he who has the supreme power can be attacked for the debt or delict of his subject, there ought to be interposed a formal demand which may put him in the wrong, so that he may be either supposed to be the author of a damage, or to have himself committed a delict according to the principles already laid down. 3 And even when Natural Law does not require such a formal demand to be made, yet it is decent and laudable that it be interposed; in order, for instance, to avoid offense, or to give room for making atonement for the delict by repentance and satisfaction, as we have said in speaking of the ways of avoiding war; so that extremes are not to be tried in the first place. And to the same purpose is the precept which God gave the Hebrews, that before besieging a city they should invite it to make peace. This command, however, was specially given to the Hebrew people, and therefore is |