(M94) The defilement of carrying out a corpse and assisting at a funeral also covered the same area of relationship at Athens—_i.e._ the ἀγχιστεία. The house of the dead man was only to be entered by those naturally polluted. “After the funeral no woman to enter the house save only _those defiled_; to wit—mother, wife, sisters, and daughters; beside these not more than five women and two girls, _daughters of first cousins_: beyond these, none.”(184) Demosthenes quotes the law of Solon to the effect that— “No woman under sixty years old to enter the house or follow the corpse except those within ἀνεψιαδοῖ (πλὴν ὅσαι ἐντὸς ἀνεψιαδῶν εἰσιν): no woman _at all_ may enter the house after the carrying out of the corpse except _those within_ ἀνεψιαδοῖ.”(185) All those near of kin assist in the funeral. The payment of the blood-fine by the whole family of the murderer was considered necessary to allay the vengeance and anger of the family of the murdered man within the same area of relationship. In Wales the members of the family who received the galanas, did so in proportion to the importance of their position in the transmission of the kindred blood, according to a classification identical with their proximity in relationship to the dead man, and their expectation of inheritance from him or succession to his place. (M95) The inclusion of the mother’s relatives and their liability in these circumstances, in addition to the paternal relations, follow naturally enough in Wales as in Greece when once the transmission of inheritance through a woman, in default of male heirs, had become a recognised possibility. A woman’s sons might always be called upon under certain circumstances to take inheritance from _her_ father or next of kin. They therefore quite fairly shared in the claims as well as the privileges of their position. And _vice versa_, in exchange for the priceless guarantee of continuity provided by a woman’s offspring to her relations, they too would be prepared to undergo a part of the penalties incurred by any of those who might rank some day as their next of kin, or as their sons. This view of the source of their recognition as members of the kindred responsible for the blood-fine in Wales is confirmed by a statement in the Venedotian Code.(186) Those women and clerks who can swear that they will never have children, and so are useless for the preservation of continuity in the families to which they belong, are specially exempted from contribution to the galanas, inasmuch as they have forsworn the privilege of attaining through posterity a share in the immortality on earth of their kindred. CHAPTER IV. THE RELATION OF THE FAMILY TO THE LAND. Γαῖαν παμμήτειραν ἀείσομαι, ἠυθέμεθλον, πρεσβίστην, ἣ φέρβει ἐπὶ χθονὶ πάνθ᾽, ὁπός᾽ ἐστὶν, ... ἐκ σέο δ᾽ εὔπαιδές τε καὶ εὔκαρποι τελέθουσι, πότνια, σεῦ δ᾽ ἔχεται δοῦναι βίον ἠδ᾽ ἀφελέσθαι θνητοῖς ἀνθρώποισιν. Homeric Hymn.