[129\5: The foll. are the expressions occurring in the speeches of Isaeus which conclusively warrant what is said above. The childless Menekles ~esko/pei ho/pôs mê\ e/soito a/pais, all' e/soito autô=| ho/stis zô=nta gêrotrophê/soi kai\ teleutê/santa tha/psoi auto\n kai\ eis to\n e/peita chro/non ta\ nomizo/mena autô=| poiê/soi~, 2, 10. To be cared for in old age, buried after death, and to have permanent attention paid to one's soul is a single unified conception, in which ritual burial at the hands of one's own ~e/kgonoi~ (thus securing the cult of the family) does not form the least important part (cf. Pl., _Hipp. ma._ 291 DE: it is ~ka/lliston~ for a man--according to the popular view--~aphikome/nô| es gê=ras tou\s hautou= gone/as teleutê/santas kalô=s peristei/lanti hupo\ tô=n hautou= ekgo/nôn kalô=s kai\ megaloprepô=s taphê=nai~. Medea says to her children in E., _Med._ 1032 ~ei=chon elpi/das polla\s en humi=n gêroboskê/sein t' eme\ kai\ katthanou=san chersi\n eu= peristelei=n, zêlôto\n anthrô/poisin~). That he may share in this attention to the souls of the dead a man must leave behind him a son; upon a son alone this will fall as a sacred duty. Hence a man who has no son takes the chosen heir of his possessions into his own _family_ by adoption. Inheritance and adoption invariably accompany each other in such cases (and even in the first speech, where, though nothing is actually said of adoption, it is certainly implied throughout). The {206} _motive_ of adoption is said in the clearest possible terms to be the desire on the part of the adopter for a permanent care of his own soul at the hands of his adopted son: 2, 25, 46; 6, 51, 65; 7, 30; 9, 7, 36. There is consequently a close connexion between ~ei=nai klêrono/mon kai\ epi\ ta\ mnê/mata ie/nai, cheo/menoi kai\ enagiou=nta~ (6, 51). It is a mark of the heir ~ta\ nomizo/mena poiei=n, enagi/zein, chei=sthai~ (6, 65); cf. also D. 43, 65. Duties towards the soul of the dead consist in the son and heir's provision for a solemn funeral, the erection of a handsome grave-monument and in his offering of the ~tri/ta~ and ~e/nata kai\ ta=lla ta\ peri\ tê\n taphê/n~: 2, 36, 37; 4, 19; 9, 4. After that he is responsible for the regular continuation of the cult and of sacrifice to the dead, ~enagi/zesthai kath' he/kaston _eniauto/n_~ (2, 46), and generally, ~kai\ eis to\n _e/peita_ chro/non ta\ nomizo/mena poiei=n~ (2, 10). Then, just as he has to carry on for the dead man his family worships, his ~hiera\ patrô=|a~ (2, 46: e.g. for Zeus Ktesios: 8, 16); so also he must, as the dead man once did, make regular offering to the ~_pro/gonoi_~ of the house: 9, 7. In this way the family cult secures its own continuity.--Everything in this reminds us in the strongest way of what is done for the continuation of the cult of the dead, esp. by adoption, in the country where ancestor-worship reaches its greatest height--China. Desire to perpetuate the _family_ name, the strongest