BONA FIDE SERVIENS.

The expressions qui bona fide servit, and bona fide serviens are rather misleading. The bona fides really in question is that of the holder. This would be a priori almost certain (for it is scarcely conceivable that the classical lawyers should have made the animus of the slave decisive) and the texts leave no doubt. They are cited by Salkowski, who shews that bona fide possidere and bona fide servire are used interchangeably, and that there are texts which expressly make the bona fides attach to the possessor.

As to what is involved in bona fides a few words are necessary. Gaius tells us there must be a iustapossessio. This appears to mean that iusta causa is required. On the other hand it is immaterial that the slave is furtiims. So far as the bona fides itself is concerned, the texts give no indication that the words have any meaning other than that they bear in the law of usucapio. But just as a man may have bona fides and yet be unable to usucapt, because the thing is furtiva, so it is conceivable that one who cannot usucapt because his possession began in bad faith, may become a bonae fidei possessor for our purpose in the course of events. Broadly speaking a bonae fidei possessor is one who supposes himself to have the rights of owner, and whose acts will be regulated on that assumption. No man regards himself at the moment as a bonae fidei possessor.