usurpatum;[130a] hoc est receptum consuetudine, sed nullo iure, ideoque iniuriarum actionem prohibito non denegandam.
Contemnit igitur hunc morem, et usurpationem vocat, ut et inter Christianos Doctores Ambrosius.[131a] Et merito. Quid enim clarius quam non valere consuetudinem, quae iuri naturae, aut gentium ex adverso opponitur?[132a] Consuetudo enim species est iuris positivi, quod legi perpetuae obrogare non potest. Est autem lex illa perpetua ut Mare omnibus usu commune sit. Quod autem in praescriptione diximus, idem in consuetudine verum est, si quis eorum qui diversum tradiderunt sensus excutiat, non aliud reperturum, quam consuetudinem privilegio parari. Atqui adversus genus humanum concedendi privilegium nemo habet potestatem; quare inter diversas respublicas consuetudo ista vim non habet.
Verum omnem hanc quaestionem diligentissime tractavit Vasquius,[133a] decus illud Hispaniae, cuius nec in explorando iure subtilitatem, nec in docendo libertatem umquam desideres. Is igitur posita thesi: ‘Loca publica et iure gentium communia praescribi non posse’, quam multis firmat auctoribus; exceptiones deinde subiungit ab Angelo et aliis confictas, quas supra retulimus. Haec autem examinaturus recte iudicat istarum rerum veritatem pendere a vera iuris, tam naturae quam gentium cognitione. Ius enim naturae cum a
my house, such prohibition is a usurpation of right,[130] allowed, it is true, by custom, but based on no law, and that an action for damages could not be denied the person thus prohibited from fishing.
† [Franciscus (?) Accursius (?-1259) (a pupil of the famous Monarcha juris Azzo), with whose name the Glossa Magna is almost synonymous. He was called Advocatorum Idolum.]
He therefore condemns this practice, and calls it a usurpation; of the Christian jurists Ambrose[131] does likewise, and both are right. For what is clearer than that custom is not valid when it is diametrically opposed to the law of nature or of nations?[132] Indeed, custom is a sort of affirmative right, which cannot invalidate general or universal law. And it is a universal law that the sea and its use is common to all. Moreover what we have said about prescription applies with equal truth and force to custom; and if any one should investigate the opinions of those who have differed upon this matter, he would find no other opinion but that custom is established by privilege. No one has the power to confer a privilege which is prejudicial to the rights of the human race; wherefore such a custom has no force as between different states.
This entire question however has been most thoroughly treated by Vasquez,[133] that glory of Spain, who leaves nothing ever to be desired when it comes to subtle examination of the law or to the exposition of the principles of liberty. He lays down this thesis: ‘Places public and common to all by the law of nations cannot become objects of prescription’. This thesis he supports by many authorities, and then he subjoins the objections fabricated by Angeli and others, which we have enumerated above. But before examining these objections he makes the just and reasonable statement that the truth of all these matters depends upon a true conception both of the law of nature and the law of nations.