(193.) Aput peregrinos non similiter, ut aput nos, in tutela sunt feminae; set tamen plerumque quasi in tutela sunt: ut ecce lex Bithynorum, si quid mulier contrahat, maritum auctorem esse iubet aut filium eius puberem.

194. Tutela autem liberantur ingenuae quidem trium liberorum iure, libertinae vero quattuor, si in patroni liberorumve eius legitima tutela sint. nam et ceterae quae alterius generis tutores habent, velut Atilianos aut fiduciarios, trium liberorum iure liberantur. (195.) Potest autem pluribus modis libertina alterius generis habere, veluti si a femina manumissa sit: tunc enim e lege Atilia petere debet tutorem, vel in provincia e lege Iulia et Titia: nam patronae tutelam libertorum suorum libertarumve gerere non possunt. Sed et si sit a masculo manumissa, et auctore eo coemptionem fecerit, deinde remancipata et manumissa sit, patronum quidem habere tutorem desinit, incipit autem habere eum tutorem a quo manumissa est, qui fiduciarius

in tutelage as they are with us: but yet they are generally in a position analogous to tutelage; for instance, a law of the Bithynians orders that if a woman make any contract, her husband or son over the age of puberty shall authorize it.

194. Freeborn women are freed from tutelage by prerogative of three children; freedwomen by that of four', if they be in the legitimate tutelage of a patron or his children. For the other freedwomen who have tutors of another kind, as Atilian or fiduciary, are also freed by the prerogative of three children. 195. Now a freedwoman may in various ways have tutors of a different kind (from legitimate), for instance if she have been manumitted by a woman; for then she must apply for a tutor in accordance with the Lex Atilia, or in the provinces in accordance with the Lex Julia et Titia: for patronesses cannot hold the tutelage of their freedmen or freedwomen. Besides, if she have been manumitted by a man, and with his authorization have made a coemptio, and then been remancipated and manumitted, she ceases to have her patron as tutor, and begins to have as tutor him by whom she was manumitted, and such an one is called a fiduciary tutor2. Likewise, if a patron

1 This privilege was conferred by the Lex Papia Poppaea, A. D. 10.

2

I. 115.

dicitur. Item si patronus sive filius eius in adoptionem se dedit, debet sibi e lege Atilia vel Titia tutorem petere. Similiter ex iisdem legibus petere debet tutorem liberta, si patronus decedit nec ullum virilis sexus liberorum in familia relinquit.

196. Masculi quando puberes esse coeperint, tutela liberantur. Puberem autem Sabinus quidem et Cassius ceterique nostri praeceptores eum esse putant qui habitu corporis pubertatem ostendit, hoc est qui generare potest; sed in his qui pubescere non possunt, quales sunt spadones, eam aetatem esse spectandam, cuius aetatis puberes fiunt. sed diversae scholae auctores annis putant pubertatem aestimandam, id est eum puberem esse existimandum, qui XIIII annos explevit-[24 lineae.]

or his son have given himself in adoption, she ought to apply for a tutor for herself in accordance with the Leges Atilia and Titia. So also a freedwoman ought to apply for a tutor under these same laws, if her patron die and leave in his family no descendant of the male sex.

196. Males are freed from tutelage when they have attained the age of puberty'. Now Sabinus and Cassius and the rest of our authorities think that a person is of the age of puberty who shows puberty by the development of his body, that is, who can procreate: but that with regard to those who cannot attain to puberty, such as eunuchs-born, the age is to be regarded at which persons (generally) attain to puberty. But the authors of the opposite school think that puberty should be reckoned by age, i. e. that a person is to be regarded as having attained to puberty who has completed his fourteenth year*

3

the letter permitted. Much has been written on the distinctions between the two sects, and their influences on the laws and jurisprudence of Rome: among the leading authorities are Gravina, de Ortu et Prog. Jur. Civ. § 45; Hoffman's Historia Juris, Pt. I. p. 312; Mascow, de sectis Sab. et Proc.; Hugo, Rechtsgeschichte, translated into French by Jourdan, Tom. II. SS 324-329. Gibbon, c. 44.

3 Fourteenth year if a male, twelfth if a female. Just. I. 22.

( 68 )

BOOK II.

1. Superiore commentario de iure personarum exposuimus; modo videamus de rebus: quae vel in nostro patrimonio sunt, vel extra nostrum patrimonium habentur.

2. Summa itaque rerum divisio in duos articulos deducitur: nam aliae sunt divini iuris, aliae humani.

3. Divini iuris sunt veluti res sacrae et religiosae. (4.) Sacrae sunt quae Diis superis consecratae sunt; religiosae, quae Diis manibus relictae sunt. (5.) Sed sacrum quidem

1. In the preceding commentary we have treated of the law of persons: now let us consider as to things: which are either within our patrimony or without it.

2. The chief division of things, then, is reduced to two heads: for some things are divini juris, others humani juris1.

3. Of the divini juris class are things sacred or religious. 4. Things sacred2 are those which are consecrated to the Gods above: things religious those which are given up to the Gods below. 5. Now land is considered sacred when made so by au

1 It will be observed that the divisions of things given in §§ 1, 2 are not coincident but disparate divisions.

Res divini juris form only a part of
res extra patrimonium.
may tabulate:—

Thus we

A. In patrimonio-Res singulorum.
B. Extra patrimonium—(1) Res communes. Of which the use
is common to all the world; the proprie-
tas belongs to none.

(2) Res publicae: of which the use is
common to all the members of a state;
the proprietas is in the state.

(3) Res universitatis: belonging to a corporation.

2 See Festus sub verb. sacer.

(4) Things consecrated:

(a) Res sanctae.
(B) Res religiosae.
(y) Res sacrae.

Humani juris.

Divini

juris.

Res divini juris: res humani juris.

69

solum existumatur auctoritate populi Romani fieri; consecratur enim lege de ea re lata aut senatusconsulto facto.

6. Religiosum vero nostra voluntate facimus mortuum inferentes in locum nostrum, si modo eius mortui funus ad nos pertineat. (7.) Set in provinciali solo placet plerisque solum religiosum non fieri, quia in eo solo dominium populi Romani est vel Caesaris, nos autem possessionem tantum et usumfructum habere videmur. utique tamen eiusmodi locus, licet non sit religiosus, pro religioso habetur, quia etiam quod in provinciis non ex auctoritate populi Romani consecratum est, proprie sacrum non est, tamen pro sacro habetur.

8. Sanctae quoque res, velut muri et portae, quodammodo divini iuris sunt.

9. Quod autem divini iuris est, id nullius in bonis est: id vero quod humani iuris est plerumque alicuius in bonis est: potest autem et nullius in bonis esse. nam res hereditariae, antequam

thority of the Roman people: for it is consecrated by the passing of a lex or the making of a senatusconsultum in respect of it.

6. On the other hand, we make ground religious of our own free will by conveying a corpse into a place which is our own property, provided only that the burial of the corpse devolves on us. 7. But it has been generally held that in provincial land a place cannot be made religious, because in such land the ownership belongs to the Roman people or to Caesar', and we are considered to have only the possession and usufruct®. Still, however, such a place, although it be not religious, is considered as religious, because that also which is consecrated in the provinces, not by authority of the Roman people, is strictly speaking not sacred, and yet is regarded as sacred.

8. Hallowed things also, for instance walls and gates, are in some degree divini juris.

9. Now that which is divini juris is the property of no one; whilst that which is humani juris is generally the property of some one, although it may be the property of no one. the items of an inheritance, before some one becomes heir3,

1 See note on I. 6.

2 See Long's Introduction to Cicero's orations De Lege Agraria; Savigny, On Possession, translated by

Perry, § 13.

For

3 The heir instituted in the will becomes heir only by entering upon the office and duties, therefore in the