If a child was not introduced to the phratores, it was considered illegitimate,(107) and could have no share in the rites of kindred and property.(108) § 5. The Liability For Bloodshed. (M51) A notable feature of the tribal system all over the world was the _blood-feud_, wiped out only by the death of the manslayer or by the payment of a sufficient recompense. The incidence of the responsibility for murder and for payment of the recompense upon a group instead of only on the guilty individual was of remarkable tenacity, and survived to comparatively late days. In Arabia the whole tribe of the murderer subscribed to the blood-money, which went to all the males in the tribe of the murdered man.(109) But in Greece the responsibility fell upon the next of kin, with the help and under the supervision of the rest of the immediate kindred. He had to see that a spear was carried in front of the funeral of the slain man and planted in his grave, which must be watched for three days.(110) He must make proclamation of the foul deed at the tomb, and must undergo purificatory rites, himself and his whole house (οἰκία). If the dead body be found in the country and no cause of death known, the demarch must compel the relatives to bury the corpse and to purify the deme on the same day.(111) The subject is a familiar one in Homer. The wanderer (μετανάστης) is said to have no value (he is ἀτίμητος), no fine is exacted for his death. _Il._ xiv. 483. “That my brother’s price (κασιγνήτοιο ποινή) be not unpaid: even for this it is that a man may well pray to have some kinsman in his halls (γνωτὸν ἐνὶ μεγάροισιν) to avenge (ἀλκτήρ) his fall.” _Il._ ix. 634. “Yet doth a man accept recompense of his brother’s murderer: or for his dead son: and so the manslayer for a great price abideth in his own land (ἐν δήμῳ) and the other’s heart is appeased and his proud soul, when he hath taken the recompense.”(112) (M52) There are many men told of in the _Iliad_ and _Odyssey_ who were in the position of refugees at the court of some chief. As many of them were wealthy—chiefs’ sons or even chiefs—and well able to pay large recompenses, it seems probable that (as is definitely stated in some instances), if the murder was committed on a member of the same family or tribe as the murderer, the only way to wipe out the stain was by death or perpetual exile, as in the case of the typical fratricide Cain. The blood-price was then only between tribe and tribe or city and city. Within the kindred there would be no ransom allowed.(113) Medon had slain the brother of his step-mother and was a fugitive from his country.(114) Epeigeus _ruled_ (ἤνασσε) fairest Boudeion of old, but having slain a good man of his kin (ανεψιόν), to Peleus fled, a suppliant.(115) Tlepolemos slew his own father’s maternal uncle, gathered much folk together and fled across the sea, because the other sons and grandsons of his father threatened him.(116)