It may be urged that slavery was accepted as an expiation of _manslaughter_ within the kindred on the ground that wergeld was impossible, that death was too dreadful, and that perpetual exile or outlawry was too severe a punishment. It is obvious, from the very nature of the case, that wergeld cannot apply to bloodshed within the clan or the wider kindred. Seebohm has found no instance of such a penalty amongst the tribes whose customs he has investigated. He points out that ‘if it (_i.e._ _the murder_) was of someone within the kindred, there was no slaying of the murderer. Under Cymric custom there was no _galanas_ (_i.e._ wergeld), nothing but execration and ignominious exile.’[97]... ‘There is no feud within the kindred when one kinsman slays another. Accidental homicide does not seem to be followed even by exile. But murder breaks the tribal tie, and is followed by outlawry.’[98] ‘Tribal custom everywhere left the worst crime of all—murder of a parent or kinsman—without redress, ... unavenged.’[99] Glotz, also, holds that there was no drastic punishment for bloodshed within the clan: ‘Rien qu’un parent fait contre un parent n’est susceptible de châtiment.’[100] But the graver crimes against one’s kindred are penalised, he says, by exile:—‘La peine la plus grave qui soit ordinairement infligée ... c’est l’expulsion de la famille.’[101] We believe that in all clans which worshipped ancestors kin-slaying was usually punished by exile, perpetual or temporary. In a later chapter, when we come to discuss the survival of primitive clan-customs in historical Attica, the grounds for this belief will become apparent. At present we will merely say, with Fustel de Coulanges,[102] that kinsmen would not encourage the presence of a kin-slayer as a slave in daily intercourse with his clan, nor would they easily permit him to take part, at least for a time, in the worship of the family hearth—of the clan ‘fire’ which he by his act had to some extent extinguished.[103] We prefer to see him, as Glotz[104] describes it, stripped naked, and escorted to the clan boundaries, beaten and insulted, declared an outlaw for years or for ever for treason to his blood. Later, we shall see[105] that when Athenian State-magistrates are charged with the execution of the sentence of death, the kin-slayer may no longer escape, and his clan will refuse to have his corpse ‘gathered to his fathers.’ It was thus that the King of the Wisigoths commanded the judge to punish with death the kin-slayer who in the system of ‘private vengeance’ saved his life by becoming an outlaw from his clan.[106]