[88] p. 16.
[89] Ulp. Reg. 12, 2 “Lex xii. Tab. prodigum, cui bonis interdictum est, in curatione jubet esse agnatorum”; cf. Ulp. in Dig. 27, 10, 1 “Lege xii. Tab. prodigo interdicitur bonorum suorum administratio.” There can be no doubt of the antiquity of this interdiction of the “prodigus,” proceeding as it does from the theory that the property belongs to the family rather than to its head; but from what authority it proceeded in the earliest period of Roman history is uncertain.
[90] See the account in Val. Max. v. 8, 2 (p. 23) “adhibito propinquoram et amicoram consilio.”
[91] Val. Max. ii. 9, 2 “M. Val. Maximus et C. Junius Brutus Bubulcus censores ... L. Annium senatu moverunt, quod, quam virginem in matrimonium duxerat, repudiasset, nullo amicorum in consilio adhibito.” See Greenidge Infamia in Roman Law p. 65.
[92] Dionys. ii. 26, 27.
[93] For the alleged lateness of divorce at Rome, even after the Twelve Tables had freely permitted it, see Gell. iv. 3 (Infamia in Roman Law p. 65).
[94] Dig. i. 6, 9 (Pomponius) “filius familias in publicis causis loco patris familias habetur, veluti ut magistratum gerat, ut tutor detur.” Compare the story in Liv. xxiv. 44 (213 B.C.) “Pater filio legatus ad Suessulam in castra venit”—the consul went to meet him; and the old man on horseback passed eleven lictors—“ut consul animadvertere proximum lictorem jussit et is, ut descenderet ex equo, inclamavit, tum demum desiliens, ‘Experiri,’ inquit, ‘volui, fili, satin’ scires consulem te esse.” Cf. Gell. ii. 2.
[95] Festus s.v. Duicensus (p. 66) “dicebatur cum altero, id est cum filio census.”
[96] Probably by a mancipatio fiduciae causa, one, i.e., by which he had formally transferred (mancipavit) his body on the condition that it was not to be seized for a certain time, and that the transfer should be dissolved (solutio nexi) if the debt were paid within this time.
[97] Ulpian Reg. 19, 1; Gaius ii. 15. Res mancipi at a later period included lands in Italy (with their servitudes), slaves and quadrupedes quae dorso collove domantur. In the expression familia pecuniaque, “familia” probably denotes the slaves. Pierron (Du sens des mots familia pecuniaque) has shown the theory of Ihering and Cuq, that the former denotes res mancipi, the latter res nec mancipi, to be untenable.