LIBERTFNUS. In the Roman polity persons were divided, with respect to status or condition, into freemen (liberi) or slaves (servi). Freemen were again divided into persons who were born in a state of freedom (ingenui), and persons who had been manumitted (libertini). (` Gains' i., 10, &c. ; and compare Horace, 'Senn.; i. 6, v. 6, 21.) A manumitted slave was called " libertus," that is, " liberatus," " freed," with reference to the act of manumission, and to his master, who, by manumitting him, became his patron (patrouus) : he was called " liber tinus" with reference to the class, to which, by the act of manumission, he belonged. It is sometimes said in modern works that the " liber tinus" was the son of the " libertuts ; " and such, according to Suetonius, was the meaning of the term "libertinus" in the time of the censor Appius Claudius, and for some time after (` Claud.; c. 24) ; but the term "libertinus" in aftertimca was used in the way here stated.
A manumitted slave might either-become a full Roman citizen or a Latinus [Larreust Jos], or he might obtain no higher privileges than belonged to the class called Dcditicii. The grounds and conditions of this triple distinction are fully explained by ' Gains' (i., 12, &c.) The three modes of manumission, by any one of which the freedman might obtain the rights of a Roman citizen, were the " vindicta," " census," and " testamentum." The practice of manumitting slaves having become very common, and being productive of great inconvenience, various provisions in restriction of the power were imposed by the Lex Aelia Sentia, passed in the time of Augustus. By this law, if a person
manumitted a slave for the purpose of defrauding his creditors, or for the purpose of detracting from the rights of his patron, the manu mission was void. By the Lex Furia (Fufia) Caninia, also passed in the time of Augustus, before the Lex Aelia Scotia, a man could only manumit by his testament a certain proportion of his slaves. This enactment was repealed by Justinian's Legislation.
Though the eons of ' libertini " were ingenui, it appears from numerous passages of the Roman writers that they were not unfre quently exposed to the taunts and sneers of those who could boast a pure descent from free-born ancestors. Horace says of himself," Quem rodunt omnes libertieo patre natum." (` Serm.,' i. 6, 46.) It appears from the definition of Gentilie, as given or sanctioned by the Pontifex Scuvola (Cie.,' Topic.,' 6), that a " libertinus" could have no Gene; but the doctrine of the Gentilitas (gentilicium jue), which was once of great importance as to the succession to the property of an intestate, had fallen into desuetude hi the time of Gable (iii., 17). Two inscriptions (Nos. 3024, 3029) in Orelli, probably of a late date, commemorate the fact of a freedman marrying his former mistrees (patrons).
The relation between a freedman and his patronus is more properly discussed under the head of PATRONUS.