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Lex

[Latin, Law.] In medieval Jurisprudence ,a body or collection of various laws peculiar to a given nation or people; not a code in the modern sense, but an aggregation or collection of laws not codified or systematized. Also, a similar collection of laws relating to a general subject, and not peculiar to any one people.

In modern U.S. and English jurisprudence this term signifies a system or body of laws, written or unwritten, applicable to a particular case or question regarded as local or unique to a particular state, country, or jurisdiction.

West's Encyclopedia of American Law, edition 2. Copyright 2008 The Gale Group, Inc. All rights reserved.

lex

a system or body of laws or a particular specified law.
Collins Dictionary of Law © W.J. Stewart, 2006

LEX. The law. A law for the government of mankind in society. Among the ancient Romans, this word was frequently used as synonymous with right, jus. When put absolutely, lex meant the Law of the Twelve Tables.

A Law Dictionary, Adapted to the Constitution and Laws of the United States. By John Bouvier. Published 1856.
References in periodicals archive ?
republication and wide dissemination of Hemmingsen's De Lege
But although Hemmingsen identifies his purpose in writing De Lege
(10) Niels Hemmingsen, De Lege Naturae Apodictica Methodus
1: <<Utrum fuerit utile aliquas leges poni ab hominibus.
(87.) DPPC, 454: <<Quia non sunt minus necessariae leges ad administrationem Ecclesiae quam civitatis.
"nec enim solos nostro imperio militare credimus illos qui gladiis clipeis et toracibus nitantur sed etiam advocatos, militant namque causarum patroni qui gloriosae vocis confessi minime [52] laborantium spem vitam et posteros defendunt." [53] ad idem c[degrees] factoe sunt leges. [tilde{s}].
"Dominus possedit me ab initio viarum suarum."[63] ille enim fuit qui dedit leges Moysi ut tradderet Haebreis Exodi.
Ruby seems puzzled, however, by Philip Melanchthon's strongly anti-Epicurean dedication of the Sphere of Sacrobosco, where he refers to the "laws (leges) of the great orbes and stars" and to man's knowledge of the "laws of motion" (motuum leges) as proof of man's immortality.(53) Since Melanchthon presumably did not know Copernicus's writings, she speculates that there may have been a connection between Copernicus and Melanchthon via a third party, such as Rheticus.
In order to "break" these "bonds of fate," ("fati foedera rumpat") Lucretius supposed that some of the falling atoms swerved slightly.(56) Breaking the bonds of fate, Pius explains in his comments, meant "altering the natural laws" ("mutat leges naturales").(57) No power can change the sum total of things according to Lucretius, for there is no place into which any kind of matter could escape from the universe.