motive with us in the adoption of male children, could not be so strong in Greece when only individual names were usual. Even this, however, occurs as a motive for the adoption of a son, ~hi/na mê\ anô/numos ho oi=kos autou= ge/nêtai~, 2, 36, 46; cf. Isocr. 19, 35 (and Philodem., _Mort._, p. 28, 9 ff. Mekl.). The "house" at any rate is called after its ancestors (like those ~Bouseli/dai~ of whom Dem. speaks), and if the house has no male heir this common name will disappear. Apart from this, the adopted person will call himself the son of his adoptive father, and will ensure the preservation of the latter's name, in the well-known fashion, by giving this name to the eldest (Dem. 39, 27) of his own sons. (A similar perpetuation of a name is probably intended in E., _IT._ 695-8.)] [130\5: Appealing to ~phê=mai, pollai\ kai\ spho/dra palaiai/~, Plato asserts, _Lg._ 927 A, ~hôs a/ra hai tô=n teleutêsa/ntôn psuchai\ _du/namin_ e/chousi/ tina teleutê/sasai, hê=| tô=n kat' anthrô/pous pragma/tôn epimelou=ntai~. Hence the ~epi/tropoi~ of orphaned children ~prô=ton me\n tou\s a/nô theou\s phobei/sthôn . . . ei=ta ta\s tô=n kekmêko/tôn psucha/s, hai=s estin en tê=| phu/sei _tô=n hautô=n ekgo/nôn kê/desthai diaphero/ntôs_, kai\ timô=si/ te autou\s eumenei=s kai\ atima/zousi dusmenei=s~. It is only the circle of influence belonging to the ~psuchai/~ which is here limited (and the circle of worship in consequence, not the potency of that influence.] [131\5: This is true at least of the Greeks, as ancient philosophy was already aware: Arist., _Pol._ i, 2; Dicaearchus ap. St. Byz. ~pa/tra~ (who apparently thinks of the ~pa/tra~ as held together by "endogamous" marriage). The whole development of Greek law and politics--this much at least may be conceded to the analysis of Fustel de Coulanges (_La Cité antique_)--points to the conclusion that the division into the smallest groups goes back to the beginning of Greek life. The Greeks were even then divided into families and groups of kinsfolk, from the combination of which the later Greek state grew up; they never (as happened elsewhere) lived the community life of the tribe or the horde. And yet, can we imagine the Greek gods without the tribal community that worshipped them?]