ceremonies, and exclusive privilege of priesthood, in honor of the same god, supposed to be the primitive ancestor, and characterized by a special surname. 2. By a common burial-place. 3. By mutual rights of succession to property. 4. By reciprocal obligations of help, defence, and redress of injuries. 5. By mutual right and obligation to intermarry in certain determinate cases, especially where there was an orphan daughter or heiress. 6. By possession, in some cases at least, of common property, an archon and a treasurer of their own. Such were the rights and obligations characterizing the gentile union:[84] the phratric union, binding together several gentes, was less intimate, but still included some mutual rights and obligations of an analogous character, and especially a communion of particular sacred rites and mutual privileges of prosecution in the event of a phrator being slain. Each phratry was considered as belonging to one of the four tribes, and all the phratries of the same tribe enjoyed a certain periodical communion of sacred rites, under the presidency of a magistrate called the phylo-basileus, or tribe-king, selected from the Eupatrids; Zeus Geleôn was in this manner the patron-god of the tribe Geleontes. Lastly, all the four tribes were linked together by the common worship of Apollo Patrôus, as their divine father and guardian; for Apollo was the father of Iôn, and the eponyms of all the four tribes were reputed sons of Iôn. [82] Meier, De Gentilitate Atticâ, pp. 22-24, conceives that this numerical completeness was enacted by Solon; but of this there is no proof, nor is it in harmony with the general tendencies of Solon’s legislation. [83] So in reference to the Anglo-Saxon _Tythings_ and _Hundreds_, and to the still more widely-spread division of the _Hundred_, which seems to pervade the whole of Teutonic and Scandinavian antiquity, much more extensively than the _tything_;—there is no ground for believing that these precise numerical proportions were in general practice realized: the systematic nomenclature served its purpose by marking the idea of graduation and the type to which a certain approach was actually made. Mr. Thorpe observes, respecting the Hundred, in his Glossary to the “Ancient Laws and Institutes of England,” v. _Hundred_, _Tything_, _Frid-Borg_, etc. “In the Dialogus de Scaccario, it is said that a Hundred ‘ex hydarum aliquot centenariis, sed non determinatis, constat: quidam enim ex pluribus, quidam ex paucioribus constat.’ Some accounts make it consist of precisely a hundred hydes, others of a hundred tythings, others of a hundred free families. Certain it is, that whatever may have been its original organization, the Hundred, at the time when it becomes known to us, differed greatly in extent in various parts of England.”