Book Notes
In: Sociology of Religion, Band 46, Heft 4, S. 480-480
ISSN: 1759-8818
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In: Sociology of Religion, Band 46, Heft 4, S. 480-480
ISSN: 1759-8818
In: Sociology of Religion, Band 44, Heft 2, S. 176-176
ISSN: 1759-8818
In: Sociology of Religion, Band 44, Heft 1, S. 80-80
ISSN: 1759-8818
In: International affairs, Band 21, Heft 1, S. 79-86
ISSN: 1468-2346
In: International affairs, Band 20, Heft 4, S. 563-563
ISSN: 1468-2346
In: Zeitschrift der Savigny-Stiftung für Rechtsgeschichte: Romanistische Abteilung, Band 139, Heft 1, S. 421-430
ISSN: 2304-4934
In: Zeitschrift der Savigny-Stiftung für Rechtsgeschichte: Romanistische Abteilung, Band 138, Heft 1, S. 555-567
ISSN: 2304-4934
Abstract
The question whether the administrative division of the Roman empire in 364 or 395 implied also a divided legislation, i.e. that each part could or did legislate only for itself, has been extensively debated. To all appearances the emperors issued laws jointly, and likewise the prefects issued edicts jointly. Yet it is possible to deduce from the few relevant texts that these manifestations of unity were merely ideological: in practice each part could only issue laws for itself, and laws of the other part had to be confirmed expressly in order to gain validity. This implies that inclusion in the Theodosian Code of laws of each part did not make them universally valid.
In: Zeitschrift der Savigny-Stiftung für Rechtsgeschichte: Romanistische Abteilung, Band 137, Heft 1, S. 331-341
ISSN: 2304-4934
Abstract
Emanzipation as rite de passage. Formula Visigothica 34 (7th c.) describes an emancipation. The text suggests that sons of Romans had an expectation to be released in this way from the paternal power when they reached the age of majority. Emancipation was specifically dealt with in their law, the Lex Romana Visigothorum. Some of these do not figure in Justinian's Code. They might fit the gap, otherwise filled by excerpts from the Theodosian Code, which, however, C. 8,48,6 of 531 would have made outdated. Form. 34 treats the emancipation as a rite de passage. As such it would have accommodated those peoples, made Roman in 212, whose children normally reached majority at a certain age but now were subjected to the Roman patria potestas-system. In this way the old situation would be restored within the Roman setting. Two Theodosian constitutions indicate indeed such a general use.
In: Zeitschrift der Savigny-Stiftung für Rechtsgeschichte. Romanistische Abteilung, Band 130, Heft 1, S. 682-687
ISSN: 2304-4934
In: Zeitschrift der Savigny-Stiftung für Rechtsgeschichte. Romanistische Abteilung, Band 122, Heft 1, S. 435-436
ISSN: 2304-4934
In: Zeitschrift der Savigny-Stiftung für Rechtsgeschichte. Romanistische Abteilung, Band 120, Heft 1, S. 235-238
ISSN: 2304-4934
In: African studies, Band 52, Heft 1, S. 43-53
ISSN: 1469-2872
In: Sociology of Religion, Band 44, Heft 3, S. 265-265
ISSN: 1759-8818
In: The journal of military history, Band 70, Heft 1, S. 229
ISSN: 0899-3718