[231] This seems the just meaning of the words, ἐν τῷ γένει τοῦ τεθνηκότος ἔδει τὰ χρήματα καὶ τὸν οἶκον καταμένειν, for that early day (Plutarch, Solon, 21): compare Meier, De Gentilitate Atticâ, p. 33. [232] Tacitus, German, c. 20; Halhed, Preface to Gentoo Code, p. i, iii; Mill’s History of British India, b. ii, ch. iv, p. 214. [233] See the Dissertation of Bunsen, De Jure Hereditario Atheniensium. pp. 28, 29; and Hermann Schelling. De Solonis Legibus ap. Oratt. Atticos, ch. xvii. The adopted son was not allowed to bequeathe by will that property of which adoption had made him the possessor: if he left no legitimate children, the heirs at law of the adopter claimed it as of right (Dêmosthen. cont. Leochar p. 1100; cont. Stephan. B. p. 1133; Bunsen, _ut sup._ pp. 55-58). [234] Plutarch, Solon, 21. τὰ χρήματα, κτήματα τῶν ἐχόντων ἐποίησεν. It has been already mentioned that Solon forbade the sale of daughters or sisters into slavery, by fathers or brothers,—a prohibition which shows how much females had before been looked upon as articles of property. And it would seem that before his time the violation of a free woman must have been punished at the discretion of the magistrates; for we are told that he was the first who enacted a penalty of one hundred drachms against the offender, and twenty drachms against the seducer of a free woman.[235] Moreover, it is said that he forbade a bride when given in marriage to carry with her any personal ornaments and appurtenances, except to the extent of three robes and certain matters of furniture not very valuable.[236] Solon farther imposed upon women several restraints in regard to proceedings at the obsequies of deceased relatives: he forbade profuse demonstrations of sorrow, singing of composed dirges, and costly sacrifices and contributions; he limited strictly the quantity of meat and drink admissible for the funeral banquet, and prohibited nocturnal exit, except in a car and with a light. It appears that both in Greece and Rome, the feelings of duty and affection on the part of surviving relatives prompted them to ruinous expense in a funeral, as well as to unmeasured effusions both of grief and conviviality; and the general necessity experienced for interference of the law is attested by the remark of Plutarch, that similar prohibitions to those enacted by Solon were likewise in force at his native town of Chæroneia.[237] [235] According to Æschinês (cont. Timarch. pp. 16-78), the punishment enacted by Solon against the προαγωγὸς, or procurer, in such cases of seduction, was death. [236] Plutarch, Solon, 20. These φερναὶ were independent of the dowry of the bride, for which the husband, when he received it, commonly gave security, and repaid it in the event of his wife’s death: see Bunsen, De Jure Hered. Ath. p. 43.