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Rozrządzenie na wypadek śmierci w prawie rzymskim – legaty, fideikomisy i kodycyl

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Durlik M. N., Witkowska-Krzymowska M.
Journal of Modern Science
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2018
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issue 1(36)
335-352
EN
The objective of this lecture is to present the institution of legata, fideicommissa and codicil such as they had been developed in Roman law, and subsequently to demonstrate if and how they were adopted in Polish and German law. This presentation does not cover the issues of will. The article was written using dogmatic and comparative methodology. In this work it was proved that both Polish and German modern law regarding partial property disposition in case of death have their origin in Roman law institution. Although not all of those institution survived till today. In modern less formalized legal systems it is justified that the object of regulation is a general institution of bequeathment, without the division into strictly formal legatum and informal fideicommissum. On the other hand mortis causa act which codicil was in Polish and German legal systems of succession law does not occur at all.
PL
Celem niniejszego opracowania jest zaprezentowanie instytucji legatów, fideikomisów i kodycylu tak, jak zostały wykształcone w prawie rzymskim, a następnie wykazanie, czy i jak zostały recypowane w prawie polskim oraz niemieckim. Niniejsze opracowanie nie obejmuje swym zakresem zagadnień dotyczących testamentu. Artykuł został napisany z wykorzystaniem metody dogmatycznej i komparatystycznej. W pracy wykazano, iż geneza współczesnego prawa zarówno niemieckiego, jak i polskiego w zakresie regulacji cząstkowych rozrządzeń majątkowych na wypadek śmierci w dużej mierze sięga instytucji prawa rzymskiego. Jednakże tylko niektóre z tych instytucji przetrwały do dziś. We współczesnych mniej sformalizowanych systemach prawnych występuje instytucja zapisu, która nie jest dzielona na bardzo formalny legat i nieformalny fideikomis. Z kolei akt mortis causa, jakim był kodycyl, w polskim i niemieckim systemie prawa spadkowego nie występuje w ogóle.
2
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Testamenty mieszczan świdnickich (od połowy XIV do końca pierwszej ćwierci XVII wieku) nośnikiem treści sakralnych

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Bobowski B.
Echa Przeszłości
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2014
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vol. 15
19-26
EN
In Kazanie o śmierci (A sermon about death), Polish writer and Jesuit preacher Piotr Skarga wrote: reward wrongs, write a last will. Hence, the authors of ars bene moriendi manuals from 16th and 17th centuries were of the opinion that the last will was an indispensable step on the road towards a good death. They argued that the last will enabled the testator to erase the committed wrongs, secure his family and leave his worldly affairs in good order.
3
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Legaty na rzecz bractw kościelnych w Szadku w latach 50-tych XIX w.

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Szkutnik P.
Biuletyn Szadkowski
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2016
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vol. 16
63-75
EN
In the Old Polish period, several religious fraternities were formed in the Roman-Catholic parish in Szadek. The parishioners who were interested in active participation in various forms of religious cult set up fraternities, which was an expression of the need for integration within the local community. Religious fraternities received funds from donors to finance their activities. In the 1850s, the Fraternity of the Rosary received legacies in the last wills of the donors to say Masses for the peace of their souls. The legacies were recorded in the form of notarial acts by Szadek registrars. These documents are yet another source of knowledge about the history of Church in Szadek.
PL
W Szadku w okresie staropolskim powstało kilka bractw religijnych funkcjonujących przy parafii rzymskokatolickiej. Wierni zainteresowani czynnym uczestnictwem w różnych formach kultu zrzeszali się w konfraterniach, czując potrzebę integracji w ramach lokalnej społeczności. Bractwa religijne otrzymywały od fundatorów i darczyńców fundusze na swe funkcjonowanie. W latach 50-tych XIX w. Bractwo Bożego Ciała i Pięciu Ran Pana Naszego Jezusa Chrystusa, zwane też Bractwem Pięciorańskim, oraz Bractwo Różańca Świętego otrzymały w testamentach zapisy na odprawianie mszy za duszę darczyńców. Legaty te zarejestrowano w formie aktów notarialnych notariuszy szadkowskich. Treść tych dokumentów stała się przedmiotem edycji w niniejszym artykule jako kolejne źródło do dziejów Kościoła w Szadku.
4
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Wola dziedzica a treść legatu w prawie rzymskim

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Szolc-Nartowski B.
Studia Prawnicze: rozprawy i materiały
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2018
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issue 2(23)
91-104
EN
The debate held by ancient lawyers on the question of an heir's power to decide upon the extent of a performance under the legacy per damnationem is the subject of this paper. For example: the testator omitted to specify the amount of wine, olive or salt fish bequeathed under a legacy per damnationem. Does it make legacy invalid? – or maybe the heir has a power to decide on how much of these commodities are to be owned? Or perhaps the legatee is entitled to take all of the things left by testator? Should we rather upheld the will of the testator or bear the consequences of the testator’s failure to express his will in a clear and definitive manner? Could the legacy per damnationem rely on a measure of cooperation between the testator and heir? What is the role of typical Roman social value like fides as far as the estimation of validity of such legacies is concerned? And what are the legal instruments to qualify the performance of the heir as proper or not? Was fideicommissum, emerging institution of inheritance law, more elastic instrument for testators? The paper includes texts of Roman jurists from the classical period taken from the Digests of Justinian, giving some proposals of their interpretations.
PL
Przedmiotem artykułu jest zagadnienie dopuszczalności powierzenia dziedzicowi ustalenia zakresu świadczenia w rzymskim legacie per damnationem. W artykule analizowane są teksty rzymskich jurystów z okresu klasycznego. Przykładowo: testator nie określił ilości rzeczy zapisanych gatunkowo: oliwy, wina, solonej ryby. Czy legat będzie ważny? – czy też dziedzic będzie uprawniony do określenia miary zapisanych rzeczy, a tym samym określi treść świadczenia? Czy może legatariusz będzie uprawniony do żądania świadczenia wszystkich rzeczy z zapisanej kategorii? Czy powinniśmy dążyć do utrzymania w mocy dyspozycji testatora, czy raczej uznać, że nie wyraził swej woli w sposób dostatecznie określony? Czy legat damnacyjny może polegać na współpracy miedzy testatorem a dziedzicem? Dziedzic pełniłby wówczas funkcję pośrednika, elastycznie dostosowując do rzeczywistości życzenia zmarłego. Jakie są prawne instrumenty służące uznaniu, że wypełnienie legatu przez dziedzica nastąpiło w sposób prawidłowy? Czy fideikomis był bardziej elastycznym narzędziem, umożliwiającym wypełnienie woli de c uius?
5
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Józef Aleksander Puchała, senator - kasztelan Królestwa Polskiego i jego potomkowie w XIX i na początku XX w

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Osiński T.
Rocznik Lubelskiego Towarzystwa Genealogicznego
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2009
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vol. 1
69 - 89
EN
The aim of this article is to reconstruct the genealogy of the Puchala family branch related to the Lublin Region. The Puchalas came from Mazovia and the first member of this family who formed ties with the Lublin Region through marriage and purchase of land was Jozef Puchala. This figure is stoill relatively poorly known despite of being "inter alia" the chairman of the Civil Tribunal of the Lublin department and the senator - castellan in the Kingdom of Poland. The analysis of this family's history allows to think that its members were coscious participants of polotical as well as social and economic life in Poland in the period after the Partitions. Public activity and patriotic attitude during insurrections prove the high moral and intellectual merots of the family members. They married with members of well known and respected families in the Lublin Region: the Suchodolskis, the Wybranowskis, the Szlubowskis, the Rulikowskis which indicated their growing prestige and positions among the manor nobility
6
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Rodzaje i formy jałmużny w Polsce przedrozbiorowej

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Surdacki M.
Archiwa, Biblioteki i Muzea Kościelne
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2016
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vol. 105
275-301
EN
The problem of the sick, poor, old, orphans and those who are in need continuously appeared throughout human civilization. The Church played a huge, even dominant role in providing assistance to these people, as its doctrine of mercy inspired his followers to support the needy. This aid was rendered primarily through hospitals – which until the Enlightenment functioned as poorhouses; to a lesser extent by brotherhoods of charity. However, the most common form of assistance was a handout called „daily mercy”; according to the medieval concept of mercy, a „gold” and universal remedy for all human misery, because available for all the people from different classes and social groups. Giving handouts was something natural and done every day, something inherent in the mentality of medieval and modern society. It was an important part of all church and family ceremonies, public meetings, gatherings, and travel. There were different forms of giving handouts. One of them was a handout from individuals, which was usually practiced in the form of so-called testamentary handouts bequeathed in wills. Bequests and dispositions concerning handouts were made both to individuals (beggars and the poor) and a group of people living on the streets or in their homes. Also, the authors of their wills often bequeathed part of their wealth to charitable institutions, primarily hospitals and residents living in them. Informal handouts were rendered even more often; they were given by individuals in a spontaneous manner either to people who were in hospitals, or beggars who were not connected with any charitable institutions. Another form of supporting the needy was a funeral handout, distributed by the family of the deceased to beggars participating in the funeral. Sometimes it resulted from the will of the deceased, who before his death obligated relatives (in his will or by his words) to bestow handouts on the poor present in the burial ceremony. Beggars also received support participating at the funeral reception. The above-mentioned types of handouts can be defi ned as non-institutional ones. Sometimes, however, handouts were given by various institutions and organizations such as parishes, monasteries, hospitals and charitable brotherhoods, which were appointed for this very purpose, e.g. brotherhoods of the poor, hospitaller brotherhoods or brotherhoods of charity. Institutional forms of assistance include the ones provided by bishops, monarchs or municipal offi ces. Finally, there were also handouts coming from criminal penalties, because an accused or convicted person was obliged to help the needy as a substitute for any other type of sanction, for example fl ogging or prison. Sometimes the courts did not charge administrative fees, allocating them to beggars.
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