A History of Matrimonial Institutions (Vol. 1-3). George Elliott Howard
also held by Bluntschli, Theory of the State, 182-89; Schrader, Sprachvergleichung und Urgeschichte, 391-95; Leist, Alt-arisches Jus Gentium, 113; Müller, Handbuch der klass. Alterthumswissenschaft, IV, 18-20; Gilbert, Handbuch der griech. Staatsalterthümer, II, 302; Maine, Village Communities, 15 ff.; Ancient Law, 118 ff.; Early Law and Custom, chap. iii; Fustel de Coulanges, Ancient City, 111 ff.; Grote, History of Greece, I, 561; Thümser, Die griech. Staatsalterthümer, 28 ff.
[9] Plato, Laws, Book III, 680, 681: Jowett, Dialogues, IV, 209; Aristotle, Politics, Book I, 2 ff.: Jowett, I, 2 ff. These are followed by Cicero, De Officiis, I, 17.
[10] "They (the Cyclops) have neither assemblies for consultation nor themistes, but everyone exercises jurisdiction over his wives and his children, and they pay no regard to one another."—Odyssey, Book IX, 106 ff., as rendered by Maine, Ancient Law, 120. Cf. Odyssey, Book VI, 5 ff.; Bryant's Trans., I, 144, 215, 216. On the themistes, as inspired commands of the hero-king, handed down to him from Zeus by Themis, see Maine, chap. i; and on the import of the passage in Homer compare ibid., 120, with Freeman, Comparative Politics, 379 n. 20, and Botsford, Athenian Constitution, 3, 4.
[11] Ancient Law, 118.
[12] Clients, servants, and even those admitted to the hearth as guests, by observance of the proper rites, were regarded as members of the family group and sharers in the sacra. Hearn, Aryan Household, 73, 107 f.; Fustel de Coulanges, Ancient City, 150; Maine, op. cit., 156 ff., 185 ff. (sacra).
[13] For the Roman patria potestas see Poste, Gaius, 61 ff.; Leist, Graeco-italische Rechtsgeschichte, 57-102; Sohm, Institutes, 120 ff., 356 ff., 385-95; Bernhöft, Römische Königszeit, 175 ff.; Puchta, Institutionen, II, 384 ff.; Morey, Outlines of Roman Law, 23, 24; Scheurl, Institutionen, 271, 272; Kuntze, Excurse, 570 ff.; Maine, Ancient Law, 123 ff., 130 ff., 227, 228; Hadley, Roman Law, 119 ff.; Clark, Early Roman Law, 25; Muirhead, Hist. Int. to the Private Law of Rome, 27 ff., 118, 222; Lange, Römische Alterthümer, I, 112 ff.; Grupen, Uxore romana, 19 ff., 37 ff.; Bader, La femme romaine, 75 ff.; Tardieu, Puissance paternelle, 5 ff.; Bourdin, Condition de la mère, 9 ff. On the power of the father to expose female infants during the early empire see Capes, Age of the Antonines, 19 f.
[14] Maine, Ancient Law, 122, and chap. vi.
[15] On the Roman agnation see Poste, Gaius, 113 ff.; Leist, Graeco-italische Rechtsgeschichte, 64 ff.; Sohm, Institutes, 124, 355 ff.; Puchta, Institutionen, II, 17 ff.; Moyle, Institutiones, I, 155, 156; Morey, op. cit., 6, 34; Kuntze, Excurse, 435-37 (Agnationsverband); Lange, Römische Alterthümer, I, 211 ff.; Muirhead, Hist. Int. to the Private Law of Rome, 43 ff., 122 ff.; Hadley, Roman Law, 130 ff.; Maine, op. cit., 56, 141 ff.
[16] Maine, op. cit., 142.
[17] Ibid., 144.
[18] Ibid., 141.
[19] Ibid., 141 ff., 145 ff.
[20] Ibid., 118 ff., passim.
[21] Ibid., 123, 124, 128. See the table of comparative groups in Schrader, Sprachvergleichung und Urgeschichte, 394. For the Ionic groups cf. Schömann, Antiquities, 317, 364; Athenian Constitution, 3-10; Wachsmuth, Hist. Ant., I, 342 f.; Müller, Handbuch, IV, 17-22; Grote, Hist. of Greece, III, 52, 53. In general, cf. Fustel de Coulanges, Ancient City, 141 ff.; Hearn, Aryan Household, 63 ff., 112 ff., passim; Leist, Graeco-italische Rechtsgeschichte and Alt-arisches Jus Gentium.
[22] For Freeman's well-known theory of political expansion see Comparative Politics, chap. iii.
[23] Maine, Ancient Law, 125 ff., 26. On the new mode of adoption in India see Mayne, Hindu Law and Usage, 88 ff.; Lyall, Asiatic Studies, chap. vii; Fortnightly Review, Jan., 1877; Jolly, Hindu Law of Partition, 144-66. On the formation of non-genealogical clans see Hearn, Aryan Household, 296 ff. Cf. Post's discussion of "Künstliche Verwandtschaft" in Studien zur Entwicklungsgeschichte des Familienrechts, 25-42: Kohler, ZVR., V, 415-40.
[24] Maine, Early Law and Custom, chaps. iii, iv, viii. For ancestor-worship see especially Fustel de Coulanges, Ancient City, 9-52; Hearn, Aryan Household, 15 ff., 45, 46, 59, 60; Taylor, Primitive Culture, II ("Animism"); Mayne, Hindu Law and Usage, 55, 438; Lyall, Asiatic Studies, chap. ii; Duruy, History of Rome, I, 206; Zimmer, Altindisches Leben, 413; Botsford, Athenian Constitution, 24, 25, passim, who holds against Schrader, Sprachvergleichung (2d ed.), 613-15, that ancestor-worship arose before the separation of the Aryan races. Fustel de Coulanges, Ancient City, 49-51, and Hearn regard the religious tie as of more importance than the blood-bond in the formation of the gentile groups, Aryan Household, 66; and Leist, Graeco-italische Rechtsgeschichte, 7 ff., 11 ff., also makes the formation of the first recognized groups of relationship depend on the sacra. Cf. Kohler, in ZVR., VI, 409-17, for animism; and for additional references, a subsequent note.
[25] Early Hist. of Institutions, 64 ff., 115 ff., 217 ff., 306-41; Village Communities, 15, 16, passim; Early Law and Custom, chaps. iii, iv, and especially chaps. vii, viii, where adverse criticism is considered. Cf. McLennan, Patriarchal Theory, 1-23, for a collation of the more important passages of Maine's writings.
[26] "The rudiments of the social state, so far as they are known to us at all, are known through testimony of three sorts—accounts by contemporary observers of civilization less advanced than their own, the records which particular races have preserved concerning their primitive history, and ancient law." Of these three sources of information, Maine regards ancient law as the best. He fails entirely to appreciate the true importance of the first source, from which, obviously, are derived most of the data of recent ethnical, anthropological, and sociological investigation, including much that Maine himself has presented. Cf. the criticisms by Spencer, Principles of Sociology, I, 713, 714; Lubbock, Origin of Civilization, 6 ff.; McLennan, Patriarchal Theory, 29, 30.
[27] Primitive Family, 94, 95.
[28] Principles of Sociology, I, 713-37.
[29] Ibid., 716, 717, 540-53.
[30] See below, chap. iv. Mr. Spencer also points out that Maine does not take into account "stages in human progress earlier than the pastoral or agricultural."—Op. cit., I, 724 ff.