ens und Assyriens_, p. 271.

[243] Simcox, who quotes Hommel, _op. cit._, p. 320.

[244] Simcox, Vol. I. p 361.

[245] _Psychology of Sex_, Vol. VI. p. 393. Ellis quotes Revillout,
"La femme dans l'antiquite," _Journal Asiatique_, 1906, Vol. VII. p.
57.

[246] I quote these facts from Hobhouse, _Morals in Evolution_, Vol.
I. p. 179.

[247] Hobhouse, _op. cit._, Vol. I. p. 181.

[248] Hobhouse, _op. cit._, Vol. I. p. 180.

[249] There is one case as late as the thirteenth year of
Nebuchadnezzar in which a wife is bought for a slave for one and a
half gold minas.

[250] Simcox, _op. cit._, Vol. I. p. 374, citing _Les Obligations_, p.
346; also _Revue d'Assyriologie_.

[251] This deed was translated by Dr. Peiser, _Keilinschriftliche
Aktenstuecke aus babylonischen Staedte_, p. 19.

[252] See Simcox, Chapters, "Commercial Law and Contract Tablets" and
"Domestic Relations and Family Law," _op. cit._, Vol. I. pp. 320-379.

[253] To give a few examples, Plutarch mentions that the relations
between husband and wife in Sparta were at first secret (Plutarch,
_Lycurgas_). The story told by Pausanias about Ulysses' marriage
points to the custom of the husband going to live with his wife's
family (_Pausanias_, III. 20 (10), Frazer's translation). The legend
of the establishment of monogamy by Cecrops, because, before his time,
"men had their wives in common and did not know their fathers," points
clearly to a confused tradition of a period of mother-descent.
(_Athenaeus_, XIII. 2). Herodotus reports that mother-descent was
practised by the Lycians, and states that "if a free woman marry a man
who is a slave their children are free citizens; but if a free man
marry a foreign woman or cohabit with a concubine, even though he be
the first person in the state, the children forfeit all rights of
citizenship" (_Herodotus_, Bk. I. 173). The wife of Intaphernes, when
granted by Darius permission to claim the life of a single man of her
kindred, chose her brother, saying that both husband and brother and
children could be replaced (_Herodotus_, Bk. III. 119). Similarly the
declaration of Antigone in Sophocles (line 905 ff) that neither for
husband nor children would she have performed the toil she undertook
for Polynices clearly shows that the tie of the common womb was held
as closer than the tie of marriage.

[254] For a full account of the Homeric woman the reader is referred
to Lenz, _Geschichte des Weiber im Heroischen Z