  On the question on dominion, or possession, of property, Marchia accepted the pope’s assertion that, even in the state of nature before the fall, Adam had dominion over the things he used, but Marchia denied that this type of dominion had much at all in common with post-lapsarian dominion: they are alterius generis, differing like violent and natural, like corruptible and incorruptible (Lambertini 2000, VII). Before the fall, Adam had “dominion of natural liberty and perfection,” according to the “primaeval natural law”; afterwards, although Marchia admitted that there was a “remnant of natural law,” basically it had to be replaced by positive law and the dominion of “servile necessity” and the “power of compulsion.” This is because, if left to his own devices, post-lapsarian man would grab all he could get.