Here we find kinship extending to second and third cousins. Such kinship exists everywhere in the world to-day, but it clearly does not constitute a clan or a tribe. When, therefore, in Homer,[87] Theoclymenus is said to have killed a man who is described as ἔμφυλος in relation to his slayer, we must not suppose that the deceased was a tribesman. The word ἔμφυλος should be translated as kinsman,[88] not tribesman. Several instances may be found in Homer of tribal phrases and expressions applied in non-tribal contexts. Thus the word γένος which ordinarily means ‘clan’ is used in Homer to denote a family in the modern sense,[89] or to mean ‘blood-descent,’ and kinship.[90] Rarely or never does it carry its proper meaning. If the social organisation of the Achaeans had been of a tribal character, surely the Homeric use of the word γένος would have been different from what it actually is. Leaf calls attention[91] to the very rare occasions on which Homer refers to such groups as the clan, the phratry, and the tribe. Nestor says to Achilles that ‘the lover of domestic strife is a man without hearth or law or phratry,’[92] and the same Nestor urges Agamemnon to divide his fighting forces ‘by tribes and phratries,’[93] but these solitary references no more compel us to regard Achilles and Agamemnon as tribal chiefs than the tribal proverb concerning the tenth generation compels us to regard Odysseus as a tribal patriarch. Such references are rather, as Leaf says,[91] ‘reminiscences,’ reflections, whether in the mind of a Minoan or of an Achaean, of conditions which prevailed universally amongst the subject Pelasgian peoples. We may then confidently conclude that the evidence of the Homeric poems is much more consistent with the theory that the Achaeans were a quasi-feudal military caste than with the theory which conceives them as tribal nobles. We may think of the Achaeans, in their relation to the Pelasgians, very much as we should think of the soldiers of the ancient Roman Empire quartered in a province.[94] When the Burgundians came to France about A.D. 500 they were regarded,[94] by a polite fiction, as guests, and were presented with _hospitalitas_, consisting of two-thirds of the land and one-third of the slaves! When the Achaeans conquered Greece, they lived, indeed, in garrison-towns and sought to maintain a splendid isolation in their lofty fortresses, but they took unto themselves the richest lands and the fattest cattle and sheep, leaving the Pelasgians to till the soil and to squabble about boundaries. But when after two or three hundred years the Achaeans met a somewhat similar fate to that which they had meted out to Greece and to Troy, the tribal nobility of the primitive Pelasgians once more asserted its ancient privileges. FOOTNOTES [1] _Infra_, p. 4 f. [2] See _infra_, pp. 6-11. [3] _Numbers_ xxxv. [4] _Il._ xviii. 500 ff. [5] See Stubbs, _Select Charters_, p. 201. [6] 621 B.C. onwards. [7] See _Numbers_ xxxv.