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La familia en Roma — Transcript

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0:05Welcome. Today we are going to talk
0:07about the family in
0:08Rome.
0:15Rome was originally based on the
0:18gentile community and the tribes that
0:21had been formed. However, as this
0:23society evolved, the family became the
0:27most important social organization. And
0:30what did Rome understand by a family?
0:34For the Romans, a family was made up of
0:37all those people who lived within the
0:40house of the pater familias. Here, the
0:44important thing was not the blood
0:47relationship, nor were the bonds of
0:49love; here, the determining factor was
0:52living under the roof of the Pater
0:55Familias. That is why we speak of the
0:58damus, the house of the pater familias.
1:01Those who formed part of the house of
1:03the pater familias were his family. The
1:07family of Rome was characterized by
1:09being patriarchal and monogamous. What
1:11does it mean to say that it was a
1:13patriarchal family? It meant that the
1:15highest authority was exercised by the
1:17PER familias. The wife of the PER
1:20Familias was not at his level within
1:23the power structure. The wife was at
1:26the level of the children. Here, the
1:28only authority recognized is that of
1:31the Pater familias. Now, why is it a
1:34monogamous family? It is a monogamous
1:38family because in Rome only marriage to
1:41a woman was recognized. If the pater
1:44familias were to contract a new
1:46marriage, it is understood that the
1:48previous one had been dissolved.
1:51Therefore, what existed was monogamy
1:54and not polygamy. Another element to
1:58consider when the moment of celebrating
2:01the marriage arose is who was going to
2:04give consent to contract the marriage.
2:08Consent was given by the pater familias
2:12. If there was a man or a young lady
2:15who belonged to a family, well, the one
2:17who would have to express consent for
2:20the marriage to take place would be the
2:22pater familias on whom they depended.
2:25Another element to consider is that
2:28under Roman law, only people who
2:31belonged to the same social class could
2:34get married. Within this family, the
2:42pater familias who represented the
2:45highest authority was the one who was
2:47constituted as suyuris. The head of the
2:50family was the suyuris. What does it
2:53mean to be suyuris? It means that he is
2:55the subject of full rights. He is the
2:58only one who has the capacity to enjoy
3:00and the capacity to exercise it.
3:02Therefore, all the people who depend on
3:05him will not be his yuris. All the
3:08others are known as alien yuris. And
3:11who are alien yuris? Those who depend
3:14on the pater familias who will
3:16consequently not have the capacity to
3:18exercise it. For example, speaking of a
3:21real right, that of property, the only
3:24one who can have property is the pater
3:26familias because he is the suyuris; the
3:29children, the wife and all the others
3:31who make up the family, that is, all
3:34those who live in that house, will not
3:36be able to have property. Why? Because
3:39they do not have the capacity to
3:42exercise it and therefore cannot obtain
3:45property. Only the pater familias is
3:49the one who has the faculty, the
3:52capacity to be an owner. Those are the
3:55differences between the members of the
3:57family. Only the head of the family and
4:00suyuris and the others will be alieni
4:03yuris.
4:10Within this family, measurements can be
4:12made. For this, the degrees and lines
4:15of kinship are considered. Let's
4:19consider, there is a pater familias who
4:21has had a son. This son has fathered a
4:24grandson and the grandson has fathered
4:25a great-grandson. What do we have here?
4:28A line of kinship. This line of kinship
4:32was formed by uniting descendants with
4:36ancestors. If this pater familias had
4:39had another son, then we would have
4:42another line. Here there would be two
4:45lines, one next to the other. We would
4:48have collateral lines of kinship, there
4:51would be collateral relatives. Now,
4:55this is related to lines, but within
4:58each line we can talk about degrees.
5:02And what are degrees? Degrees are the
5:05leaps that can occur from one
5:07generation to another. For example,
5:10what degree of kinship is there between
5:12these two people, between the son and
5:14the grandson? As in to go from the
5:17generation of the grandson to the
5:18generation of the son, all you have to
5:20do is take a leap. They will turn out
5:23to be first-degree relatives. That
5:26kinship can also be established, for
5:28example, from this great-grandson to
5:30the pater familias. And what do we need
5:32to do to find out what degree of
5:34kinship this relationship corresponds
5:36to? Well, let's make the jumps. From
5:38the great-grandson to the grandson
5:39there is one jump. From the grandson to
5:41the son there are two jumps. And from
5:43the son to the pater familias there are
5:45three jumps. Therefore, the
5:47relationship between this
5:49great-grandson and the pater familias
5:52is third degree. In the same way,
5:55measurements can be made with
5:57collateral relatives. For example, this
6:00grandson, relative, what degree is he?
6:03The grandson is here in the collateral
6:06line. To do that, we have to go up to
6:09the ancestor they have in common and
6:11then go down. And we keep counting the
6:14jumps. From the grandson to the son,
6:16one jump. From the son to the pater
6:18familias, two jumps. From the pater
6:21familias to the son, three jumps. And
6:24from the son to the grandson, four
6:25jumps. So, it means that the
6:28relationship between these two
6:30grandchildren who are in collateral
6:33relationship is fourth degree. It is
6:37important to measure the degrees of
6:40kinship because based on this, the
6:43rights that can be acquired within this
6:46social organization can be established.
6:55Something that must be remembered is
6:57that Roman law was characterized by
6:58being divided into the yus civil and
7:00the yus honorarium. The definition of
7:03family will be different in one or the
7:06other. The first law that existed is
7:09the Ucibile. And in the context of the
7:13Yusvivile, the agnatic family will be
7:18considered. Who makes up an agnatic
7:22family? An agnatic family is made up of
7:26all the people who depend on the pater
7:28familias. Here, the blood ties that may
7:32exist between the members do not matter
7:36. Here, the determining factor is the
7:38power relationship. The pater familias
7:42exercises power and all those who are
7:44subject to that power, whether or not
7:46they are blood relatives, will make up
7:49his family. The agnatic family takes
7:52that power relationship as an important
7:55element. Now, as time went by, Rome
7:58expanded and it became necessary to
8:01consider the family that was growing
8:04outside the city of Rome. The
8:07magistrates created the concept of the
8:11cognatic family. In the Yusonorarium
8:15the concept was that of the cognatic
8:18family. Who were the members of the
8:21cognatic family? The cognatic family
8:24was made up of all those people who had
8:28blood ties. So, this cognatic family is
8:32the one that most resembles the family
8:34that we work with today in our law,
8:37because in our family we are including
8:40all those people who have a blood
8:42relationship with us. The cognatic
8:45family is based on blood ties, while
8:48the agnatic family is based on power
8:51relationships. Now we are talking about
9:06the power of the
9:08father. The
9:12pater familias has power over all those
9:16who depend on him, even if they are not
9:19his children. This power that the pater
9:24familias has, over all those who depend
9:27on him, is known as patria potestas.
9:31Paternal authority is the power that
9:33the pater familia has over all those
9:36who depend on him. Now, what factors
9:40determine whether this paternal
9:44authority can arise? Paternal authority
9:50will arise first through birth. Birth
9:54gives rise to the power of the Father
9:57over those who depend on him, for
10:00example, his children. So, at the
10:03moment of the birth of the child, the
10:06power of the father over that child is
10:08born. Paternal authority is born.
10:12Obviously, this element anticipates
10:14what can allow the extinction of
10:17paternal authority. Paternal authority
10:20will be extinguished if that child dies
10:23or if the paer familias is the one who
10:25dies. What other reasons can lead to
10:28the emergence of this power of the
10:30father? When adoption occurs, the power
10:34of the father over the child he adopts
10:37also arises. When adrogatio occurs, the
10:41power of the father over the one who
10:43has submitted to him is also born. We
10:46will discuss the concept of adoption
10:49and arrogatio later. There is also the
10:53power of the father over his wife or
10:57over the wives of his children. So,
11:00when a woman contracts marriage, she
11:04submits to her husband and her husband
11:08thus creates a power over her. This
11:11power was known as patria potestas.
11:17What could cause someone to leave the
11:19patria potestas? As we have said before
11:21, someone leaves the patria potestas
11:23because he has died in his capacity as
11:25a son or because the pater familias has
11:27died. Patria potestas is also
11:30extinguished if a son separates from
11:33the family to join some religious
11:36activity. Patria potestas is also
11:39extinguished if a son is sold by his
11:42father three times in a row. Why?
11:45Because this results in the
11:47emancipation of the son. The son has
11:50submitted to emancipation three times
11:55and that results in his emancipation.
11:59The son has left the power of the
12:01father. Over time, parental authority
12:09was separated from the power that the
12:12husband has over his wife or the power
12:15that the pater familia has over the
12:18wives of his children. This power was
12:22known as Manus. So, when a woman got
12:25married, she submitted to the power of
12:28her husband or that of her husband's
12:31father. And this power is no longer
12:34called parental authority, but is known
12:37as Manus. Some women got married but
12:41did not submit to the power. They
12:44remained under the power of their
12:46biological father. In these cases,
12:48these were situations where women came
12:51from economically well-off families and
12:55therefore maintained their status with
12:58their family of origin. But in general,
13:01women submitted to the power of their
13:04husband or that of their husband's
13:06father. Now, let's talk about adoption
13:19and adrogati. First, about adoption. In
13:24adoption, what happens in adoption? We
13:27have a biological father. That father
13:31has decided to enter into a
13:33relationship with another pater
13:35familias. And in that relationship, the
13:39biological father decides to give his
13:42child up for adoption. When he decides
13:45to give his child up for adoption, he
13:48is extinguishing the parental authority
13:50that he has over his biological child.
13:54And from that moment on, the pater
13:56familias will be the one who will have
13:59power over that child. So, what does
14:02that show us? It shows us that the
14:05child who was an alien yuris ceases to
14:08be under the parental authority of his
14:10biological father and is now under the
14:13parental authority of his adoptive
14:15father. He is still an alien yuris. Now
14:20, what happens in the adrogatio? In the
14:24drogatio what we have is a full citizen
14:27, a suiuris. But this suyuris, due to
14:31his advanced age, considers that he can
14:34no longer be responsible for the
14:36administration of his assets. He
14:38believes that it is convenient to
14:40submit to the power of a pater familias
14:43and so he enters into a relationship
14:45with a pater familias in which he
14:47expresses his willingness to submit to
14:49his power. In order for this pater
14:53familias to submit to another pater
14:55familias, he will need to have the
14:59consent of the pontiff. Why? Because as
15:03we have said, the Romans were
15:05polytheists. Each family had its own
15:07gods. When this pater familias decides
15:10to submit to the power of another pater
15:13familias, what he is saying is, "I am
15:15renouncing the gods of my family in
15:17order to submit to the family of this
15:20pater familias and consequently worship
15:22the gods of that family." Therefore, he
15:26has to have the approval of the pontiff
15:31. In that sense, then this gentleman
15:36who is a suyuris will become an alien
15:39yuris as a consequence of the adrogatio
15:44. In this context, we can make a
15:48comparison of what happens when a woman
15:51marries with the concepts of arrogatio
15:54and adoption. First, here we have a
15:57woman who lives under the authority of
16:00her father, the pater familias. So, it
16:04turns out that in order for the
16:06marriage to take place, the one who
16:08will have to give authorization, the
16:10one who will have to issue consent is
16:12the pater familias. And the pater
16:15familias of the family to which the
16:18fiancé belongs will also be the one
16:21who gives consent. This is an agreement
16:24that will be made between the pater
16:25familias. The children will not give
16:27their consent. The fiancés themselves
16:30will not be the ones to express their
16:32consent to get married. This is an
16:34agreement between heads of households.
16:38Well, in that context, this woman who
16:41is getting married will no longer be
16:44under the power of her biological
16:47father and will now be subject to the
16:49power of her husband or her husband's
16:52father. Now, what happened in the
16:56adoption? Something similar happened,
16:58right? The biological father gave his
17:01child up for adoption. The child was an
17:04alien yuris. He was subject to the
17:06power of his biological father and now
17:09he is subject to the power of the
17:11adoptive father. What do we have in
17:14this comparison? What we have is that
17:17in both cases the situation is the same
17:19. Two subjects, Alien and Yuris, change
17:23, replacing the one who exercises power
17:27over them in order to now always be
17:31subject, but now under the power of
17:34another pater familias. The marriage of
17:38an alien yuris woman is very similar to
17:41what happens with adoption. Now let's
17:46consider a woman who no longer lives
17:48under the power of her father because
17:51he has died, therefore, she is not
17:53subject to any power. She is today a
17:56suyuris and is going to get married. In
18:01this case, she will be the one who
18:03gives her consent to get married, but
18:06now this is similar to what happened
18:09with the adrogatio. The adrogatio was
18:13also a suiuris who was willing to
18:15submit to the power of a pater familias
18:19. What do we have here? The marriage of
18:22a suyuris woman is very similar to the
18:24adrogatio. In both cases we are dealing
18:28with subjects who are suiuris and who
18:30by their own disposition decide to
18:33submit to the power of a pater familias
18:36, that is, they leave the quality of
18:38suyuris to take it on that of alieni
18:41yuris.
18:50Something important to discuss in this
18:52context is
18:53guardianship and curatorship.
18:57Guardianship and
18:58curatorship have to do with the age of
19:00the children. As we have said, the
19:03pater familias has power over his
19:05children. That power over his children
19:08makes them alien yuris. The only way
19:11for them to leave the father's power
19:14and become his yuri would be through
19:17the father's death. Now, is it true
19:21that whenever the father dies, they
19:23always become suyuris? Or will they
19:27need to undergo some treatment? And
19:31this will depend on the age at which
19:33they find themselves. There are two key
19:36moments for Roman law. One is puberty
19:40and the other is age 25. Puberty is
19:46reached for girls at age 12 and for
19:49boys at age 14. So, in that context,
19:53what happens? In that context, if at
20:02the death of the pater familias the
20:05children have not reached puberty,
20:09guardianship will be needed. What is
20:14needed is a guardian who will be in
20:16charge of what? Who will be in charge
20:20of taking care of these children who
20:23have not reached puberty to ensure that
20:26they survive, but who will also have
20:29the role of administering the assets
20:32that the pater familias left them at
20:35the time. Now, what happens if these
20:39children have already passed puberty,
20:42but have not reached 25 years of age.
20:46If that is what happens, then in the
20:50context of Rome it is believed that
20:53once they have reached puberty and are
20:56in a condition to reproduce, then they
20:59can take care of themselves, but they
21:03probably do not yet have enough
21:05experience to administer their assets.
21:10Therefore, Roman law will say that what
21:13is needed for them is no longer a
21:16guardian, but a curator. The
21:19institution of curatorship will be
21:21important here, where the curator, what
21:23functions will he or she have? The
21:26curator will have the function of
21:29administering the assets of someone who
21:32has not yet reached 25 years of age. We
21:36realize the difference between a
21:38guardian and a curator. The guardian
21:41has two areas in which he must work. He
21:45must take care of the child to ensure
21:48that he preserves his life and on the
21:51other hand he must administer the
21:53child's assets. Meanwhile, the curator
21:57no longer has to worry about preserving
22:00the child's life, but only about
22:03administering his assets. In that case,
22:07a curator would be needed. Now, what
22:10happens if he reaches the age of 25? If
22:14he has passed the age of 25, he is
22:17already an adult. The Romans defined 25
22:20as the limit that allows one to reach
22:23the age of majority. And this is based
22:26on the fact that the Romans considered
22:28how many years one could live, they
22:30said, "We can probably live 100." Of
22:32those 100, what is a quarter? 25. So,
22:34all those who have not yet reached the
22:37age of 25 will be minors. 25 years is
22:40the limit to define the age of majority
22:43in Roman law. If the person has reached
22:47the age of 25, he is already an adult
22:49and therefore that suyuris no longer
22:52needs either a guardian or a curator.
22:55He will be able to take care of himself
22:58and preserve his life, as well as
23:00administer his assets. Now, there are
23:03some occasions in which, despite having
23:06reached the age of 25, he will still
23:09need a guardian. And when is it
23:12necessary to have a guardian? There are
23:16two main cases. One, when it comes to
23:19prodigal sons. Who is a prodigal son? A
23:23prodigal son is someone who cannot
23:26administer an estate. He is someone who
23:30, due to his behavior oriented towards
23:33gambling and waste, is likely to
23:35squander the estate and consequently
23:38will soon be left with nothing. The
23:43Romans considered this son who has
23:45these characteristics the prodigal son
23:47and therefore he must continue to be
23:50given that support in the
23:51administration of the estate. He will
23:55still need to have a guardian. Now,
23:59there are other cases. The case of the
24:02madman, of the person who has mental
24:05problems, this person also does not
24:08have the capacity to discern properly
24:10to administer his estate. Consequently,
24:14it is necessary for him to have a
24:17guardian. Another element to consider
24:22is that according to Roman law,
24:25especially in the ancient part, it was
24:28considered that women could not be
24:32without guardianship. In other words,
24:35women would always be under someone's
24:37power. If their father had died, they
24:39would have a guardian. If they were
24:42already married, they would then be
24:44subject to the power of their husband
24:46or their husband's father. And if their
24:50husband or their husband's father and
24:53their husband died, then under those
24:55circumstances they would also have to
24:58have a guardian. For women, in ancient
25:03times, guardianship was a perpetual
25:07institution; it would never achieve
25:11autonomy. This would change as the
25:16empire progressed. Now, we can identify
25:22three types of guardianships or
25:25curatorships. What is the first type?
25:30The testamentary type is called
25:32testamentary because either the
25:35guardianship or curatorship would be
25:37determined by the pater familias in his
25:40will. When he makes a will, the pater
25:44familias states who he entrusts with
25:47the office of guardian or curator for
25:51his children or for his wife. Now, what
25:55happens if the pater familias does not
25:58execute a will? Or, if he executes a
26:01will, it is ineffective because it does
26:03not comply with some formality. Under
26:07these circumstances, then there is no
26:10testamentary guardianship and we will
26:13have to consider the second type,
26:15legitimate guardianship or curatorship.
26:20What legitimate guardianship or
26:22curatorship implies is that since the
26:24will of the pater familias has not been
26:26expressed in the will, it will be
26:28necessary to go to the law and review
26:31the regulations to see who, according
26:33to the law, corresponds to be the
26:35guardian or curator. In this case, what
26:39is considered is the legal provision,
26:42not the will of the pater familias.
26:46However, there is the possibility that
26:49the person who has been identified in
26:52the law to take charge of the
26:54guardianship or curatorship does not
26:57exist or cannot become your guardian.
27:01And under these circumstances, the
27:03third type will arise, which is the
27:05dative type. When does the dative type
27:08occur? The dative type occurs when
27:10there is no testamentary guardianship
27:12or curatorship. When the person
27:15designated by law to fulfill these
27:18duties is unable or incapable of doing
27:22so or does not exist, then it will be
27:25the magistrate who defines which Roman
27:29citizen will be assigned the office of
27:33guardian or
27:34curator.
27:41Now let's talk about slaves. Treating
27:45slaves within the context of the Roman
27:48family does not imply that we are
27:51considering them as part of it. We
27:54simply have to remember that within
27:57Roman law, slaves were considered as
28:01tools that could speak, talking animals
28:04, that is, they were treated as things,
28:08not as people. However, we are going to
28:12refer to them because since they could
28:15be declared free, they could come to
28:18have the status of people and
28:21consequently be integrated into the
28:24concept of the family. First, we must
28:28consider what the sources of slavery
28:31were. The most important source of
28:34slavery was war captivity. The Romans
28:38waged war on a people, defeated them
28:41militarily, and what they did was
28:44captivate, what they did was take as
28:47prisoners the inhabitants of that
28:50defeated people. That is, they enslaved
28:54the peoples they were dominating
28:58militarily. War captivity was the most
29:03important source of slaves during the
29:08Roman era. Now, there were other
29:12important sources as well. The second
29:17source was those born to slave mothers.
29:22Being born to a slave mother forced the
29:25child to be a slave. Here, what
29:28mattered was what happened on the
29:30mother's side, not what happened on the
29:32father's side. Being the son of a slave
29:35mother determined that the child would
29:39be a slave. Now, there was the
29:42possibility that the father had not
29:44been a slave, or that he had been a
29:46Roman citizen. And this father, his
29:50Yuris, comes and recognizes the son he
29:53had with the slave as his own son, then
29:56yes, he will have Roman citizenship and
29:59therefore will be a person, but insofar
30:02as he is considered a slave. The third
30:07cause that can occur is due to the
30:09fulfillment of a sentence. For example,
30:13when we were talking about the judicial
30:16process in Rome, we pointed out that
30:18one way to enforce the sentence was
30:21through physical apprehension: this
30:24consisted of taking the debtor home and
30:27taking him out for a walk three times
30:30during a 60-day period. If someone took
30:33pity on him and paid the debt for him,
30:35then he was set free. But if no one
30:38took pity, then the creditor had the
30:42option of enslaving him, banishing him,
30:46or even killing him. So there we have a
30:50source of slavery as well. Now, there
30:56were other people who were not slaves
30:59but were treated as such, who were
31:03referred to as comparable to slaves.
31:06Among them are abandoned children.
31:10Those children who are found on the
31:12streets of Rome and who are taken in by
31:15a patter familias are going to be
31:17treated as slaves. But they are not
31:20slaves, they are only comparable to
31:22slaves. Why? Because they can be
31:25treated as slaves as long as they are
31:28children, but when they reach the age
31:30of majority, then they regain their
31:33freedom. Therefore, they are not slaves
31:36, they are merely equivalent. They
31:39become free upon reaching the age of
31:41majority. The same situation occurs
31:44with those people who have committed
31:47theft or robbery. These people can also
31:51be treated as equivalent to slaves. Why
31:55? Because as long as they fail to
31:58replace what they stole or robbed, they
32:02will be treated as slaves by the person
32:05who owns those goods. When they, as a
32:09result of their work, manage to replace
32:12the goods they stole or robbed, then
32:14they will regain their freedom. They
32:18are not slaves, they are merely treated
32:21as equivalent to slaves. And a third
32:25group occurs with children who are sold
32:27. If a pater familias sells his son,
32:31well, that son who is bought can be
32:33treated as a slave, but he is not a
32:35slave, he is merely equivalent. Why?
32:38Because when that son who has been sold
32:41reaches the age of majority, he has the
32:45status of citizen and therefore is no
32:48longer considered a
32:49slave.
32:55Manumission. Manumission is an act by
32:59which the master, the pater familias,
33:02will recognize the freedom of his slave
33:05and therefore will grant him the status
33:08of a person. How can manumission be
33:12achieved? There are basically three
33:15elements that must be considered in
33:18order for the master to express his
33:22will to want to set his slave free. One
33:27possibility is through a will. The will
33:31can include the manumission of slaves.
33:34This would imply that when the will
33:37takes effect, then those people, those
33:40who receive the inheritance and in
33:43which it is included that the slaves
33:46are manumissioned, will have to respect
33:49it and those slaves will be free and
33:52therefore treated as people. A second
33:56option is for the pater familias to
34:01appear before a magistrate and follow
34:05an extraordinary procedure in order to
34:10set his slave free. If he follows this
34:15judicial procedure, then he will be
34:18able to grant his slave freedom. He
34:22will achieve the manumission of his
34:24slave. And a third procedure is if the
34:28pater familias comes and goes directly
34:31to the magistrate responsible for the
34:34registry of citizens and requests that
34:37his slave be registered as a citizen.
34:41This is obviously done before a
34:43magistrate, a magistrate sensor, who is
34:46responsible for keeping this registry.
34:49And when the magistrate Sensor
34:51registers that slave as a citizen, then
34:54he is considered a manumitted person.
34:59These slaves who have been freed will
35:04form a social group known as the libert
35:08. What happens to these slaves who make
35:11up this social group? These slaves will
35:15continue to have an obligation after
35:19their manumission. And what is the
35:23obligation of those slaves who have
35:25been manumitted? If at any time the
35:29former master needs the help of those
35:33slaves, those who were slaves are
35:36obliged to have to serve the one who
35:40was their master at the time. That
35:44obligation is an obligation of an
35:47employer nature that the manumitted
35:51slaves have before the one who was
35:54their master. But if for those who were
35:59freed it represents an obligation for
36:02the master who granted the manumission
36:06it represents a right. Then this is the
36:10right of patronage. The right of
36:14patronage implies that when the master
36:16considers the assistance of the one who
36:18was his slave necessary, he has to ask
36:20for it. And the one who was a slave has
36:24the obligation to go and serve the one
36:26who was his master. So, here there is a
36:31right and an obligation. A right for
36:33the master and an obligation for the
36:36slave. These two elements must be
36:40considered in the issue of succession.
36:44What is going to happen with this
36:47obligation? This obligation that the
36:52slave has cannot be transmitted. That
36:59is to say, once the slave who has been
37:02freed dies, the obligation that he had
37:06before his master is extinguished. His
37:09children will no longer continue with
37:12that obligation. Whereas on the side of
37:15the one who was the master, on the side
37:18of law, this right is transferable. So
37:21the master can transmit this right to
37:25his children. The children, therefore,
37:29if at any time they need the assistance
37:31of the one who was a slave of their
37:33father, they can request it. And the
37:36one who was a slave is obliged to care
37:39for the children of the one who was his
37:41master. So, reiterating, the right of
37:47patronage can be transmitted and the
37:50obligation
37:53is not transferable.
38:07Thank you very much for your attention.
38:09Until next time.
38:12M.

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