Si neget alimenta decerni posse, vel tutelam redemerit. X. Sed, si quis præsens negat propter inopiam alimenta posse decerni, si hoc per mendacium dicat, remittendum eum esse ad præfectum urbi puniendum placuit, sicut ille remittitur, qui datâ pecuniâ, ministerium tutelæ acquisierit, vel redemerit. § 10. But if the tutor appearing, falsely avers, that the effects of his pupil are insufficient for an allowance, he shall be remitted to be the præfect of the city, and punished in the same manner, as one who hath acquired a tutelage by bribery. De liberto fraudulenter administrante. XI. Libertus quoque, si fraudulenter tutelam filiorum vel nepotum patroni gessisse probetur, ad præfectum urbi remittitur puniendus. Si suspectus satis offerat; XII. Novissimè autum sciendum est, eos, qui fraudulenter tutelam administrant, etiamsi satis offerant, removendos esse à tutelâ; quiasatisdatio tutoris propositum malevolum non mutat, sed diutiùs grassandi in re familiari facultatem præstat. Suspectum etiam eum putamus, qui moribus talis est, ut suspectus sit. Enimverò tutor vel curator, quamvis pauper sit, fidelis tamen et diligens, removendus non est, quasi suspectus. 11. Also a freed-man, who is proved to have fraudulently administered the tutelage of the son, or grand-son of his patron, must be remitted to the præfect to be punished. et quis dicatur suspectus. § 12. Lastly, they who unfaithfully administer their trust, must be removed from it, although they tender sufficient security. For giving security alters not the malevolent purpose of the tutor, but procures him a longer opportunity of defrauding the estate. We also deem every man suspected, whose immoralities give cause for it: but a tutor or curator who is faithful and diligent, cannot be removed, as a suspected person, merely on account of poverty. 9 FINIS LIBRI PRIMI. DIVI JUSTINIANI INSTITUTIONUM LIBER SECUNDUS. TITULUS PRIMUS. DE RERUM DIVISIONE, ET ACQUIRENDO EARUM DOMINIO. D. 1. T. 8. C. xli. T. 1. Continuatio et duplex rerum divisio, SUPERIORE libro de jure personarum exposuimus; modò videamus de rebus; quæ vel in nostro patrimonio, vel extrà patrimonium nostrum, habentur. Quædam enim naturali jure communia sunt omnium, quædam publica, quædam universitatis, quædam nullius, pleraque singulorum, quæ ex variis causis cuique acquiruntur, sicut ex subjectis apparebit. We have treated of persons in the foregoing book; let us now inquire concerning things, which may be divided into such as are, and such as are not within our patrimony, for some things are in common by the law of nature; some are public; some universal; and some there are, to which no man can have a right. But most things are the property of individuals, by whom they are variously acquired, as will appear hereafter. De aere, aqua profluente, mari, littore, &c. § I. Et quidem naturali jure communia sunt omnium hæc, aer, aqua profluens, mare, et per hoc littora maris: nemo igitur ad littus maris accedere prohibetur; dum tamen à villis et monumentis et ædificiis abstineat: quia non sunt juris gentium, sicut est mare. § 1. Things common to mankind by the law of nature, are the air, running water, the sea, and consequently the shores of the sea; no man therefore is prohibited from approaching any part of the seashore, whilst he abstains from damaging farms, monuments, edifices, &c. which are not in common as the sea is. VIII. Sacræ res sunt, quæ ritè per pontifices Deo consecratæ sunt; veluti ædes sacræ, et donaria, quæ ritè ad ministerium Dei dedicata sunt; quæ etiam per nostram constitutionem alienari et obligari prohibuimus, exceptâ causâ redemptionis captivorum. Si quis autem auctoritate suâ quasi sacrum sibi constituerit, sacrum non est, sed profanum. Locus autem, in quo ædes sacræ sunt ædificatæ, etiam, diruto ædificio, sacer adhuc manet, ut et Papinianus scripsit. 8. Things, which have been duly consecrated by the pontiffs, are sacred; as churches, chapels, and moveables, properly dedicated to the service of God: which we have forbidden by our constitution to be aliened or obligated, unless for the redemption of captives. But, if a man should consecrate a building by his own authority, it would not thus be rendered sacred; but the ground upon which a sacred edifice hath once been erected, will, according to Papinian, continue to be sacred,although the edifice is destroyed. De religiosis. 9. Any man may at his will render his own place religious, by making it the repository of a dead body; yet, when two are joint possessors of ground, not before used for such a purpose, the one cannot make it religious without consent of the other. But, when there is a sepulchre in common, any joint possessor may use it, although the rest dissent. And, when there is a proprietor, and an usufructuary, of the same place, the proprietor, without the consent |