When usucapio was established as a means of giving the Quiritarian ownership to him who had acquired a thing In bonis, the form of mancipatio must have gradually lost its importance, and Usucapio came to be viewed as a mode of acquisition. Accordingly, it has been already observed, it became applicable to all cases of bona fide possession, whether the thing was a Res Mancipi or not. Formerly if a will had been made in due form except as to Mancipation and Nuncupation, the heres acquired the hereditas by Usucapio; but with the introduction of the Praetorian Testament [TESTAMENTUM.] and the Bonorum Possessio, the Bonorum Possessor obtained the right to actiones fictitiae or utiles in all cases where the deceased had a right of action, and he acquired by Usucapio the Quiritarian ownership of the several things which were included in the hereditas. In course of time it came to be considered by the jurists as a rule of law that there could be no Usucapio of an hereditas (Gaius, ii.54). In like manner in the case of Servitutes established by contract, the introduction of the Actio Publicana rendered the doctrine of Usucapio unnecessary, and a Scribonia Lex is mentioned which repealed all Usucapio of Servitutes (Dig.41 tit.3 s4 §29). But this Lex only applied to the establishment of servitutes; it did not affect that Usucapio by which the freedom of a servient piece of land was effected. It became a maxim of law: servitutes praediorum rusticorum non utendo amittuntur, which, viewed with respect to the servient land, was a Usureceptio. In this sense "usurpata recipitur" seems to be used in a passage of Paulus (S.R. i. tit.17 s2). "Usurpari" is commonly used in the sense of "uti," and in this passage of Paulus "usurpata recipitur" seems equivalent to "usu recipitur;" though this is not the meaning that has usually been given to this passage.
In like manner in the case of Servitutes established by contract, the introduction of the Actio Publicana rendered the doctrine of Usucapio unnecessary, and a Scribonia Lex is mentioned which repealed all Usucapio of Servitutes (Dig.41 tit.3 s4 §29). But this Lex only applied to the establishment of servitutes; it did not affect that Usucapio by which the freedom of a servient piece of land was effected. It became a maxim of law: servitutes praediorum rusticorum non utendo amittuntur, which, viewed with respect to the servient land, was a Usureceptio. In this sense "usurpata recipitur" seems to be used in a passage of Paulus (S.R. i. tit.17 s2). "Usurpari" is commonly used in the sense of "uti," and in this passage of Paulus "usurpata recipitur" seems equivalent to "usu recipitur;" though this is not the meaning that has usually been given to this passage.

In the case of marriage all Usucapio fell into disuse (Gaius, i.111).

But in other respects usucapio subsisted. He who had acquired a Res Mancipi by tradition, had now a Praetorian ownership, and he had a right of action in respect of this ownership, which was analogous to the Rei Vindicatio. But Usucapio was still necessary to give him Quiritarian ownership and its consequent advantages. The distinction between Res Mancipi and Nec Mancipi existed, and as a consequence the Testamentum per aes et libram subsisted at the same time with the Praetorian Testament.

Quand l'usucapion fut instaurée comme moyen de donner la propriété Quiritaire à celui qui avait acquis un bien In bonis la forme d’acquisition par mancipation commença graduellement à perdre de son importance et l’usucapion devint le mode d’acquisition. En conséquence, on l'a déjà observé, elle devint applicable à tous les cas de bona fide possessio que la chose fût une Res Mancipi ou non. Autrefois si on faisait un testament dans les règles, sauf par Mancipation et Nuncupation, l’heres obtenait l’hereditas par usucapion. Mais avec l’introduction du Testament Prétorien [ TESTAMENTUM. ] et de la Bonorum Possessio, le Bonorum Possessor obtint le droit aux actiones fictitiae ou utiles dans tous les cas où les défunts avaient le droit d'actio et il acquit par usucapion la propriété Quiritaire de multiples biens qui étaient inclus dans l’hereditas. Au cours du temps les juristes considérèrent comme une règle de loi qu’il ne devait plus y avoir d’Usucapio sur une hereditas (Gaius, ii.54).
De la même manière dans le cas de Servitutes établies par contrat l'introduction de l'Actio Publicana rendait la doctrine d'Usucapio inutile et on mentionne une Scribonia Lex qui abrogea toute Usucapio dans les Servitutes (Dig.41 tit.3 s4 §29). Mais cette Lex s’appliquait seulement à l'établissement de servitutes; elle n’affectait pas l’Usucapio quae libertatem praestat sublata servitute.
C'est devenu une maxime de loi: les servitutes praediorum rusticorum non utendo amittuntur qui, considérées comme des terres frappées d’une servitude étaient une Usureceptio. C’est dans ce sens qu’" usurpata recipitur " semble avoir été utilisé dans un passage de Paulus (S.R. I. tit.17 s2). " Usurpari " est généralement employé dans le sens d’" uti, " et dans ce passage de Paulus " usurpata recipitur " semble équivalent à " usu recipitur " bien que ce ne soit pas la signification qui a été habituellement donnée à ce passage.

Dans le cas du mariage toute l'Usucapio tomba en désuétude (Gaius, i.111).

Mais dans d'autres cas l’usucapion subsistait. Celui qui acquérait une Res Mancipi par traditio avait maintenant une propriété prétorienne et il avait le droit d’une actio vis-à-vis de cette propriété qui était analogue à la Rei Vindicatio. Mais l’usucapion était toujours nécessaire pour obtenir la propriété quiritaire et les avantages qui en découlaient. La distinction entre Res Mancipi et Res Nec mancipi existait et par conséquence le Testamentum per aes et libram existait toujours en même temps que le Testament prétorien.