tiâ parte defraudaretur; et, quod honoris ei ex emancipatione additum erat, quod sui juris effectus esset, hoc per rerum diminutionem decresceret. Ideòque statuimus, ut parens pro tertiâ parte dominii, quam retinere poterat, dimidiam non dominii rerum, sed ususfructûs, retineat. Ita etenim res intactæ apud filium remanebunt, et pater ampliore summâ fruetur, pro tertiâ, dimidià potiturus.

his property, and that the honour, which he had obtained by becoming independent, should be decreased by the diminution of his estate: we have therefore decreed, that the parent instead of the third part of the property, which he formerly might have retained, shall now be entitled to an half-share, not of the property, but of the usufruct; so that the property will remain intire to te son, and the father will enjoy a greater share; namely, half instead of a third part.

§ III. Item vobis acquiritur, quod servi vestri ex traditione nanciscuntur, sivè quid stipulentur, sivè ex donatione, vel ex legato, vel ex quâlibet aliâ causâ, acquirant. Hoc enim vobis et ignorantibus et invitis obvenit; ipse enim servus, qui in potestate alterius est, nihil suum habere potest. Sed, si hæres institutus sit, non aliàs, nisi vestro jussu, hæreditatem adire potest, et, si vobis jubentibus adierit, vobis hæreditas acquiritur, perindè ac si vos ipsi hæredes instituti essetis: et convenienter scilicet vobis legatum per eos acquiritur. Non solùm autem proprietas per eos, quos in potestate habetis, vobis acquiritur, sed etiam possessio: cujuscunque enim rei possessionem adepti fuerint, id vos possidere videmini. Undè etiam per eos usucapio, vel longi temporis possessio, vobis accidit

§ 3. Whatever your slaves have at any time acquired, whether by delivery, stipulation, donation, bequest, or any other means, is acquired by you; although you may be ignorant of, or even averse to, the acquisition ; for he, who is a slave, can have no property. And, if a slave be made heir, he cannot otherwise take upon himself the inheritance, than at the command of his master; but, if commanded so to do, the inheritance is as fully acquired by the master, as if he had been himself made heir; and consequently a legacy, left to a slave, is acquired by his master. Moreover, masters acquire by their slaves not only the property of things, but also the possession; for whatever is possessed by a slave, is deemed to be possessed by his master; who may found a prescription to it, by means of his slave.

.

ex omnibus causis

4. As to slaves, of whom your have the usufruct only, it hath seemed right, that, whatever they earn by means of your goods, or by their own work and labour, appertains to you: but whatever they earn by other means, belongs to the proprietor : therefore, if a slave be made heir, or legatee, or donee, the inheritance, legacy, or gift, will not be acquired for the usufructuary master, but for the proprietor.

SV. Idem placet et de eo, qui â vobis bonâ fide possidetur, sive is liber sit, sive alienus servus : quod enim placuit de usufructuario, idem placet et de bona fidei possessore. Itaque, quod extra istas duas causas acquiritur, id vel ad ipsum pertinet, si liber est, vel ad dominum, si servus est. Sed bonæ fidei possessor, cum usuceperit servum, (quia eo modo dominus fit,) per eum sibi acquirere potest. Fructuarius verò usucapere non potest: primùm quia non possidet, sed habet jus utendi, fruendi: deindè, quia scit, servum alienum esse. Non solùm autem proprietas per eos servos, in quibus usumfructum habetis, vel quos bonâ fide possidetis, aut per liberam personam, quæ bonâ fide vobis servit, vobis acquiritur, sed etiam possessio. Loquimur autem in utriusque personâ secundum distinctionem, quam proximè exposui

§ 5. The same rule is observed as to the bonâ fide possessor of a slave, whether he be a free-man, or the slave of another: for the same law prevails respecting an usufructuary master, and a bonâ fide possessor; therefore, whatever is acquired, otherwise than by the two causes abovementioned, either belongs to the person possessed, if he be free; or to the proprietor, if he be a slave. But a bonâ fide possessor, who hath gained a slave by usucaption or prescription, (inasmuch as he thus becomes the absolute proprietor,) can acquire by means of such slave, by all manner of ways. But an usufructuary master can not prescribe; first, because he can not be strictly said to possess, having only the power of using: and because he knows, the slave belongs to another. We nevertheless may acquire not only property, but also possession, by means of slaves, whom we possess bonâ fide, or by

mus, id est, si quam possessionem ex re vestrâ vel ex suis operis, adepti fuerint.

usufruct; and even by a free person, of whom we have bonâ fide posses sion. But, in saying this, we adhere to the distinction, before explained, and speak of those things only, of which a slave may acquire the possession, either through the goods of his master, or by his own industry.

S VI. Ex his itaque apparet, per liberos homines quos neque vestro juri subjectos habetis, neque bonâ fide possidetis, item per alienos servos, in quibus neque usumfructum habetis, neque possessionem justam, nullâ ex causâ vobis acquiri posse. Et hoc est, quod dicitur, per extraneam personam nihil acquiri posse; excepto eo, quod per liberam personam (velutì per procuratorem) placet non solum scientibus, sed et ignorantibus, vobis acquiri possessionem, secundùm Divi Severi constitutionem ; et per hanc possessionem etiam dominium, si dominus fuerit, qui tradidit; vel usucapionem aut longi temporis præscriptionem, si dominus non sit.

6. Hence it appears that you can not acquire by means of free persons, not under your subjection, or possessed by you bonâ fide; nor by the slave of another, of whom you have neither the usufruct, nor the just possession. And this is meant, when it is said, that nothing can be acquired by means of a stranger; except indeed according to the constitution of the emperor Severus, that possession may be acquired for you by a free person, as by a proctor, not only with, but even without your knowledge; and, by this possession, the property may be gained, if the delivery were made by the proprietor; and an usucaption or prescription may be acquired, although the delivery were made by one, who was not the proprietor.

§ VII. Hactenus tantispèr admonuisse sufficiat, quemadmodùm singulæ res vobis acquirantur: nam legatorum jus, quo et ipso singulæ res vobis acquiruntur, item fideicommissorum, ubi singulæ res vobis relinquuntur opportuniùs inferiore loco referemus. Videamus ita

7. The observations already made, concerning the acquisition of things, may suffice for the present; for we shall treat more opportunely hereafter concerning the rights of legacies and trusts. We now proceed to shew, how things may be acquired per universitatem, that is, wholly

que nunc, quibus modis per univerşitatem res vobis acquirantur. Si cui ergò hæredes facti sitis, sive cujus bonorum possessionem petieritis, vel si quem adrogaveritis, vel si cujus bona, libertatum conservandarum causâ, vobis addicta fuerint, ejus res omnes, ad vos transeunt. Ac priùs de hæreditatibus dispiciamus, quarum duplex conditio est ; nam vel ex testamento, vel ab intestato, ad vos pertinent. Et priùs est, ut de his dispiciamus, quæ ex testamento vobis obveniunt; quâ in re necessarium est, initium de testamentis ordinandis exponere.

and in gross by one single acquisition: for example; if you are nominated heir, or seek possession of the goods of another, or arrogate one as your son, or if goods are adjudged to you for preserving the liberty of slaves; in all these cases, the entire inheritance passes to you. Let us therefore inquire into inheritances, which are twofold; for they proceed either from a testacy, or an intestacy. And first of those, which come by testament; and herein it will be necessary to begin by explaining the manner of making testaments.

TESTAMENTUM ex eo ap

pellatur, quod testatio mentis sit.

A testament is so called from testatio; because it testifies the determination of the mind.

testandi civilibus.

§ 1. But, lest ancient usage should be forgotten, it is necessary to observe, that formerly there were two kinds of testaments; one practiced in times of peace, and named calatis comitiis; because made in a full assembly of the people; and the other, when the people were going forth