What is said applies not when war is waged for defense against enemies, but in other circumstances; for if it is for defense, such war is permitted to any governor or king, as the authors say, because _vim vi repellere licet_; [11] and thus the viceroys and governors of the Indias have authority to levy war against disturbers of the peace and quiet of the states of which they are in charge, without necessity of resorting to his Majesty for permission. The second condition of righteous war is that the cause for which it is waged shall be a just one, as St. Thomas says: "Those upon whom war is waged deserve it for the offenses that they have committed, and the grievances that they have inflicted upon the one who makes war on them." Thus says St. Augustine (lib. 83. _Quæstionum super Josue_, 9. 10), and Gratian quotes him (23, q. 2, c. _Dominus noster_): _Justa autem bella solent definiri quæ ulciscuntur injurias, si gens vel civitas plectenda est, quod vel vindicare neglexerit quod a suis improbe factum est, vel reddere quod per injuriam ablatum est_. [12] And as this injury and grievance may be of many kinds, so too, many and various are the just causes of war; but we will consider here only those which make for the matter in hand, confirmed by the authority of Scripture. The first ground of a righteous war may exist when one is hindered from doing what he may by right do. This is matter of natural and divine law and on this ground Julius Cæsar, as Lucan represents him (lib. 1), made defense of his conduct in waging war against the Roman state--viz., that the state had blocked to him, a Roman citizen, the route to Rome; and so he said, arms in hand, _Omnia dat qui justa negat_. [13] On this ground, as St. Augustine says (in _Quaest. Num._ q. 43), [14] the children of Israel justly made war on the kings of the Amorites (_Ut legitimum_, c. 21), for having withstood their passage through their country when they were on their way to the promised land, although the Israelites had given assurance that they would do no damage to the lands, the crops, or the vineyards of the Amorites. And so says St. Augustine (and he is quoted _ubi supra_, last chapter), _Notandum est sane quemadmodum justa bella gerebantur a filiis Israel contra Amoritas: innoxius enim transitus denegabatur qui jure humanæ societatis aequissimo patere debebat_. [15] Upon which passage Joannes Andreas in his gloss well says: _Licet enim transire per alienum agrum jus non sit, tamen quia necessarius et innoxius erat iste transitus illi prohibere non debuerunt; item quia via publica erat et nemo prohibetur via publica_. [16]