nibus uerbis, praesentibus decem testibus, aguntur et fiunt. quod ius etiam nostris temporibus in usu est: nam flamines maiores, id est Diales Martiales Quirinales, item reges sacrorum nisi ex farreatis nati non leguntur, ac ne ipsi quidem sine 113 confarreatione sacerdotium habere possunt. Coemptione uero in manum conueniunt per mancipationem, id est per quandam imaginariam uenditionem; nam adhibitis non minus quam v testibus ciuibus Romanis puberibus, item libripende,' cuius in manum conuenit. Potest autem

114

2

ceremony, accompanied by certain solemn words of style, and all in the presence of at least ten witnesses. The rite is observed even to this day; for no person is elected to the office of one of the greater flamens, i.e. a flamen of Jupiter, Mars, or Quirinus, nor yet to be a rex sacrorum, unless born of farreate parents; nor can any such person fill any such priestly office unless he himself have been married by con113 farreation. By coemption a woman passes into a man's manus by means of a mancipation, i.e. a sort of imaginary sale; for, in the presence of five Roman citizens of the age of puberty, brought together as witnesses, as also of a balanceholder, [the man purchases] with an as [the woman he is receiving [in manum, and reciprocally] the woman purchases him whose 114 manus she is entering. She can perform this coemption,

§ 113.

Comp. § 123; Non. Marcell. xii, 50 (Bruns, p. 287); Serv. in Aen. iv. 103, 214 (Bruns, p. 297); Boeth. in Cic. Top. ii, 3, § 14 (Bruns, p. 294); Isidor. Orig. v, 24, § 26 (Bruns, p. 301).

On the function of the libripens or balance-holder, see below, § 119.

In what is here marked as a lacuna, the MS. has a emit eum mulierem. Gou. accepts it, rendering the initial a by asse; K. u. S. read simply emit is mulierem.

Neither of these readings can well be accepted. They, as well as others that have been proposed, proceed on the assumption that the inan was the party fictitiously purchasing the woman. But it is clear that they were both active agents in the matter; for while Gai. speaks of the man as coemptionator (§ 118), he refers to the woman as quae facit coemptionem (§§ 114, 115). Servius, Boethius, and Isidore, all speak of the coemptio as a reciprocal purchase, Non. Marcellus referring only to the purchase by the woman.

There is reason, therefore, to believe as seems to be the opinion of P., though he does not suggest a reconstruction-that the copyist has omitted some words describing the transaction as a mutual one, and that the original text may have been to this effect-asse emit uir mulierem quam in manum recipit (see ii, § 98), et inuicem emit eum mulier cuius in manum conuenit. This, so far, is the view now adopted by Hu., who in his last edition reads-asse emit eum mulier et is mulierem cuius, etc.

It is not to be lost sight of in regard to the solemnities of coemptions and mancipations generally, that in early latin emere did not mean to purchase for a money price, but simply to take, receive, or acquire; see Fest. v. Redemptores (Bruns, p. 259), Paul. ex Festo, vv. Abemito and Emere (Bruns, pp. 236, 241).

§ 114. Comp. § 136; ii, §§ 139, 159. The transcriber has here been so careless that some parts of the par. are introduced no fewer than three times.

coemptionem facere mulier non solum cum marito suo sed etiam cum extraneo; scilicet aut matrimonii causa facta coemptio dicitur, aut fiduciae causa: quae enim cum marito suo facit coemptionem, [ut] apud eum filiae loco sit, dicitur matrimonii causa fecisse coemptionem; quae uero alterius rei causa facit coemptionem aut cum uiro suo aut cum extraneo, ueluti tutelae euitandae causa,1 dicitur fiduciae causa fecisse coemptionem. 115 quod est tale: si qua uelit quos habet tutores deponere' et alium nancisci, illis tutoribus [auctoribus] coemptionem facit; deinde a coemptionatore remancipata ei cui ipsa uelit, et ab eo uindicta manumissa, incipit eum habere tutorem a quo manumissa est; qui tutor fiduciarius dicitur, sicut [ex] inferi115a oribus apparebit. Olim etiam testamenti faciendi gratia fiduciaria fiebat coemptio; tunc enim non aliter feminae testamenti faciendi ius habebant, exceptis quibusdam personis, quam si coemptionem fecissent remancipataeque et manumissae fuissent. sed hanc necessitatem coemptionis faciendae

however, not only with her husband, but even with a stranger, -in other words, it may be performed either matrimonially or fiduciarily for she who performs it with her husband that she may stand to him in the position of a daughter, is said to do so for the sake of marriage; whereas she who performs it, whether with her husband or with a stranger, with some other object in view, as, for instance, getting rid of a tutory, is said 115 to have done so for a fiduciary purpose. It is managed thus: if she wants to set aside her existing tutors and obtain another in their stead, she performs coemption with auctoritas of the former; being then remancipated by her coemptionator to a person of her own selection, and afterwards by this last manumitted vindicta, she begins to have as her tutor him who has manumitted her, and who, as we shall see hereafter, is 115acalled her fiduciary tutor. Fiduciary coemption was also had recourse to of old to enable a woman to make a will; for then women, with a few exceptions, had not the right to execute a testament unless they had performed coemption, afterwards been remancipated, and finally manumitted. But the necessity for this coemption was abolished by the senate 1 See § 115. As regards fiduciary coemption testamenti faciendi gratia, see § 115a, and that interimendorum sacrorum causa (not mentioned by Gai.), Cic. pro Mur. xii, 27. §115. Comp. §§ 118, 166, 195a; Fest. v. Remancipatam (Bruns, p. 160).

1 So K. u. S. and Hu.; the Ms. has reponere.

2 K. u. S. change tutoribus, which is in the Ms., into auctoribus.

3 So the MS.; K. u. S. substitute inferius.

§ 115a. Comp. Liv. xxxix, 9.

ex auctoritate diui Hadriani senatus remisit; '

1156

1

nihilo minus filiae loco incipit esse :

nam si omnino qualibet ex causa uxor in manu uiri sit, placuit eam filiae iura nancisci.

116 Superest ut exponamus quae personae in mancipio sint. 117 Omnes igitur liberorum personae, siue masculini siue feminini sexus, quae in potestate parentis sunt, mancipari ab hoc eodem modo possunt quo etiam serui mancipari possunt. 118 Idem iuris est in earum personis quae in manu sunt: nam feminae a coemptionatoribus eodem modo possunt

apud coemptionatorem filiae loco sit nupta sit, tamen nihilo minus etiam quae ei nupta non sit, nec 118aob id filiae loco sit, ab eo mancipari possit. [Sed] plerumque'

on the authority of our late emperor Hadrian; [and women [are now held to have ipso iure as much right in this matter 1156 [as if they had gone through the old form. But, observe, [that though a woman's coemption with her husband may be [intended to be only fiduciary], she nevertheless begins to stand to him in the position of a daughter; for, no matter what the cause of a wife's being in the manus of her husband, it is held that she thereby acquires a daughter's rights.

116 We have yet to explain what persons are in mancipio. 117 Well, then, all children, whether male or female, that are in the potestas of a parent may be mancipated by him exactly 118 in the same way as slaves. And so with persons in manu; for women may be mancipated by their coemptioners in the same way [as are children by their parents; and though she [alone] stands to her coemptionator in the position of a daughter who is married to him, yet none the less may one who is not married to him, and therefore not related to him 118aas a daughter, be mancipated by him. But for the most

§ 118. About a line and a half partially

illegible; and reason to believe that some words have been omitted per incuriam. Bk., followed almost literally by Hu., renders the passage thus eodem modo possunt mancipari quo liberi a parente mancipantur; adeo quidem ut quamuis ea sola apud coemptionatorem filiae loco sit quae ei nupta sit, etc. Comp. §§ 114, 115, 123, 127.

§ 118a. Comp. § 132.

1 So Hu. and P.; G. and K. u. S. prefer Plerumque uero tunc.

119

[tum] solum et a parentibus et a coemptionatoribus mancipantur, cum uelint parentes coemptionatoresque e suo iure eas personas dimittere, sicut inferius euidentius apparebit.

2

Est autem mancipatio, ut supra quoque diximus, imaginaria quaedam uenditio: quod et ipsum ius proprium ciuium Romanorum est. eaque res ita agitur: adhibitis non minus quam quinque testibus ciuibus Romanis puberibus, et praeterea alio eiusdem condicionis qui libram aeneam teneat, qui appellatur libripens, is qui mancipio accipit1 rem tenens ita dicit: HVNC EGO HOMINEM EX IVRE QVIRITIVM MEVM ESSE AIO, ISQVE MIHI EMPTVS ESTO HOC AERE AENEAQUE LIBRA ; deinde aere percutit libram, idque aes dat ei a quo mancipio accipit,' 120 quasi pretii loco. Eo modo et seruiles et liberae personae mancipantur; animalia quoque quae mancipi sunt,' quo in

119

3

part parents and coemptionators proceed to mancipation only when they wish to release from their right those who are subject to it, as will appear more clearly in the sequel.

Now, mancipation, as already observed, is a sort of imaginary sale; and the right to make use of it is peculiar to Roman citizens. It is gone about thus: in the presence of not fewer than five Roman citizens of the age of puberty, called together as witnesses, and of another person of the same condition holding a pair of copper scales, who is called a libripens, the mancipee or party taking mancipio, having hold of the thing that is being transferred, says,-'I say that this slave is mine in quiritary right, and be he my purchase with this as and these copper scales;' and thereupon he strikes the scales with the coin, which he then gives to the mancipant or party from whom the slave is being received, as if by way of price. 120 In this manner both slave and free persons are mancipated; as also such animals as are mancipi, among which are reckoned

$119. Comp. § 113; Vlp. xix, §§ 3,

4; Th. i, 12, § 6; Boeth. in Cic. Top. v, 28 (ed. Baiter, p. 322); Isidor. Orig. v, 25, § 31 (Bruns, p. 302).

1 As regards the use in the translation of the words mancipee and mancipant, as renderings respectively of is qui mancipio accipit and ei a quo mancipium accipitur, it is to be observed that it was usual to say of the transferor seruum mancipat, and of the transferee ei mancipatur; see § 132.

2 Bk., K. u. S., and Hu. read aes tenens, and P. stipem tenens. The reading aes is that given by Boeth

ius, but the rem in the Ms. is quite distinct, and justified by Gai. i, 121, Vlp. xix, 6, and Isidore as above. The same phrase, rem tenens, occurs in the formula of in iure cessio in Gai. ii, 24, where again it is a question of transfer of a slave.

On the early meaning of the word emptus, see § 113, note 2. § 120. Comp. ii, §§ 15, 17, 23, 31; Vlp. xix, 1.

For a resumé of the various explanations that have been suggested of the famous distinction between res mancipi and nec mancipi, see Danz, Gesch. d. R. R., § 119.

numero habentur boues equi muli asini; item praedia tam urbana quam rustica quae et ipsa mancipi sunt, qualia sunt 121 italica, eodem modo solent mancipari. In eo solo praediorum mancipatio a ceterorum mancipatione differt, quod personae seruiles et liberae, item animalia quae mancipi sunt, nisi in praesentia' sint mancipari non possunt; adeo quidem ut eum qui mancipio accipit adprehendere id ipsum quod ei mancipio datur necesse sit; (unde etiam mancipatio dicitur quia manu res capitur): praedia uero absentia 3 122 solent mancipari. Ideo autem aes et libra adhibetur quia olim aereis tantum nummis utebantur, et erant asses dupundii semisses et quadrantes, nec ullus aureus uel argenteus nummus in usu erat, sicut ex lege XII tabularum intellegere

oxen, horses, mules, and asses. Such immoveables likewise, whether houses or lands, as are mancipi-and those are so that are of italic right-are mancipated in the same way. 121 Mancipation of immoveables differs from other mancipations in this respect only, that slave and free persons, as also animals that are mancipi, cannot be mancipated unless they be on the spot, it being necessary that the mancipee should lay hold of the very thing which is being transferred to him as a mancipium,-the ceremony gets the name of mancipatio because the thing in question is taken with the hand,whereas immoveables are very often mancipated elsewhere. 122 The copper and scales are employed because formerly only copper money was in use, the as namely, and the double, half, and quarter as, no gold or silver coin being current; this we gather from the law of the Twelve Tables. The efficacy of

2 Praedia italica were provincial lands enjoying the same privileges as lands in Italy (ius italicum); in particular, that were capable of being held in property on a perfect Roman title (ex iure Quiritium), and of being transferred by the forms of conveyance of the ius ciuile. See Savigny, Z. f. g. RW. v, 242, and vi, 356; also Verm. Schr. i, 73. § 121. Comp. Vlp. xix, 6; Isidor. Orig. v, 25, § 31 (Bruns, p. 302).

1 Comp. § 119; iv, 16.

2 Comp. ii, 22; Varro de L. L.

vi, § 85.

3 Comp. iv, 17.

§ 122. The two first blanks are variously supplied. The sentence containing

them, according to K. u. S., may have run thus-sed in pondere posita; nam et asses librales erant, et dupundii bilibres; unde, etc. Hu. has-sed in pondere; namque ueluti asses librales erant, et dupundii duarum librarum; unde, etc. In the third blank, which represents rather more than half a line of the MS., Bk. reads-item qui dabat olim; but Stud. says this is not justified by what is still legible. Hu. suggests —tunc igitur et qui dabat alicui, etc. Comp. Varro, de L. L. v, §§ 169, 170; Plin. H. N. xxxiii, 3, § 13.

The words et erant asses... quadrantes are dropped by P. as a gloss.