It is also doubtful if we can detect any genuine instances of slavery as a penalty for homicide. Glotz calls attention[80] to a very curious custom which is found among some primitive peoples, the custom of compelling a murderer to have himself ‘adopted’ by the ‘family’ of the victim. The murderer takes the place of the dead man! Among the Ossetes ‘a mother does not hesitate to recognise as her son the man who has deprived her of her son’—but this adoption does not give him a right to succeed to property. Glotz[81] thinks it more than probable that the same custom prevailed in the Homeric epoch, for he regards wergeld as a kind of debt, and slavery was a universal solvent of debt down to the time of Solon, by whom it was still permitted in the case of a daughter who was guilty of misconduct (_prise en faute_).[82] The offer of a daughter in marriage by Agamemnon to Achilles, in an age when men bought women as venal chattels, Glotz regards as a species of wergeld (ποινή).[83] He quotes[84] Apollodorus[85] for the eight years ‘captivity’ of Cadmus with Ares whose son (the dragon) he had murdered—after which Ares gave him his daughter in marriage.[86] For having massacred the Cyclopes,[87] Apollo became a shepherd in the service of Admetus.[88] Heracles, having slain Iphitus, serves Omphale for three years.[89] The only Homeric reference which Glotz mentions is a passage[90] which describes the year’s service of Apollo and Poseidon with Laomedon for a sum of money, at the command of Zeus: they built the walls of Troy, but Laomedon refused to pay their wages. As there is here no question of murder, we may say that there is nothing relevant about this Homeric passage.[91] Nor can we attach any weight to legends presented by Apollodorus, for, as we shall see, the abolition of wergeld in the seventh century B.C. made exile the inevitable penalty for murder and left the murderer no property to take away with him, and therefore he had little option but to accept menial service with a stranger.