See, upon this matter, Platner, De Notione Juris ap. Homerum, p. 81, and O. Müller, Prolegg. Mythol. p. 121. The family relations, as we might expect, are set forth in our pictures of the legendary world as the grand sources of lasting union and devoted attachment. The paternal authority is highly reverenced: the son who lives to years of maturity, repays by affection to his parents the charge of his maintenance in infancy, which the language notes by a special word; whilst on the other hand, the Erinnys, whose avenging hand is put in motion by the curse of a father or mother, is an object of deep dread.[134] [134] Οὐδὲ τοκεῦσι Θρέπτρα φίλοις ἀπέδωκε (Il. iv. 477): θρέπτρα or θρεπτήρια (compare Il. ix. 454; Odyss. ii. 134; Hesiod, Opp. Di. 186). In regard to marriage, we find the wife occupying a station of great dignity and influence, though it was the practice for the husband to purchase her by valuable presents to her parents,—a practice extensively prevalent among early communities, and treated by Aristotle as an evidence of barbarism. She even seems to live less secluded and to enjoy a wider sphere of action than was allotted to her in historical Greece.[135] Concubines are frequent with the chiefs, and occasionally the jealousy of the wife breaks out in reckless excess against her husband, as may be seen in the tragical history of Phœnix. The continence of Laërtês, from fear of displeasing his wife Antikleia, is especially noticed.[136] A large portion of the romantic interest which Grecian legend inspires is derived from the women: Penelopê, Andromachê, Helen, Klytæmnêstra, Eriphylê, Iokasta, Hekabê, etc., all stand in the foreground of the picture, either from their virtues, their beauty, their crimes, or their sufferings. [135] Aristot. Polit. ii. 5, 11. The ἔδνα, or present given by the suitor to the father, as an inducement to grant his daughter in marriage, are spoken of as very valuable,—ἀπερείσια ἔδνα (Il. xi. 244; xvi. 178; xxii. 472): to grant a daughter without ἔδνα was a high compliment to the intended son-in-law (Il. ix. 141: compare xiii. 366). Among the ancient Germans of Tacitus, the husband gave presents, not to his wife’s father, but to herself (Tacit. Germ. c. 18): the customs of the early Jews were in this respect completely Homeric; see the case of Shechem and Dinah (Genesis, xxxiv. 12) and others, etc.; also Mr. Catlin’s Letters on the North American Indians, vol. i. Lett. 26, p. 213.