Glotz[111] does not seem to us to have rightly interpreted this passage. He refuses to believe that the duty of vengeance was so strict as to compel a man to exercise it against a relative of the paternal line, in the interest of a victim of the maternal line. Moreover, he argues that the sons of Hercules are not the avengers of Likymnius, for, if they were, they would not have allowed him to depart. Here, we believe, Glotz is confusing the exile penalty of Pelasgian tribes with the Achaean exile, which was a flight from death. They let him go, says Glotz, because they wish to avoid a feud within the clan—‘Ils veulent seulement que le meurtrier s’en aille, parce qu’ils entendent ne pas se brouiller avec des alliés.’[112] We think, on the contrary, that the case of Tlepolemus furnishes a splendid instance of the solidarity of the clan. There was no question of wergeld—nor, we think, of slavery. It was a question of exile or death. The brothers of Tlepolemus appear to lead the avengers. From this we need not infer that Likymnius, an old man, had no sons or grandsons or brothers living at the time. We have said that a clan conflict was averted by the decision of the sons of Hercules to join in avenging. Rather than tolerate in the clan society, in the worship of common ancestors, the slayer of a kinsman, the brothers of Tlepolemus would, if necessary, have killed him. It is with _death_ that they threatened him, if he remained. But his exile was not a flight from death: he was granted a certain time in which to build himself ships. Such delay is characteristic of Pelasgian but not of Achaean vengeance. There would be some difficulty in interpreting the reference to the people whom he carried with him into exile, were it stated, as fortunately it is not, that they were his kinsmen. His companions were hangers-on, lackland men who were content to join a powerful ‘exile’ emigrant. He founded in Rhodes a city, in typical Pelasgian fashion,[113] dividing the folk by kinship into three tribes. It is perhaps because he was a son of Hercules that his exile appears to be no excessive penalty but a mere inconvenience. It is perhaps for the same reason that he was loved by Zeus, the father of Hercules.[114]