According to M. Fustel de Coulanges, the unlimited subjection of the son to the father existed amongst the ancient Greeks, but disappeared at an early period at Athens, and somewhat later at Sparta.[1432] It seems very doubtful, however, whether this subjection ever was so unlimited as among the Romans. The relations of Ulysses and Laertes in the Odyssey indicate that, at least under certain circumstances, a father in the decrepitude of age could be deposed from the headship of the family. In the mature Greek jurisprudence, as Sir Henry Maine points out, the direct authority of the parent is restricted, as in European codes, to the nonage or minority of the children.[1433] At Athens, a son was in his father’s power till twenty years of age; then he could marry without paternal sanction.[1434] Women, on the other hand, were in a state of nonage throughout life. A woman could not be a party to any act of importance without the consent of her guardians, whose rights, after her marriage, passed to the husband. As a rule, it was the lot of a Greek woman to be given in marriage to a man whom she did not know.[1435] “Les femmes, à Athènes,” says M. Cauvet, “ne devaient jamais choisir elles-mêmes leur époux, toujours il leur était par le tuteur que la loi leur donnait.”[1436] At Sparta, as well as at Athens, the betrothal of the bride by her father or guardian was requisite as an introduction to marriage.[1437] Among the Teutons, the father certainly had the power to expose or sell his children under age, but an adult son could put his infirm and aged parents to death.[1438] “Quelle que soit la ressemblance des deux institutions,” says M. Laboulaye, “on ne peut pas confondre la puissance paternelle (_patria potestas_) des Romains et la puissance paternelle des barbares, le _mundium_.”[1439] Far from being, as in Rome, a power throughout life, the _mundium_ over a son ceased as soon as he was able to shift for himself.[1440] M. Pardessus asserts that, at any rate in the fifth and sixth centuries, such paternal authority as a Roman father exerted did not exist among the Franks;[1441] and an old commentator states that, “by the law of the Langobardi, children are not under the ‘power’ of the father.” Nevertheless, the _mundium_ among these people was more severe than among any other of the Teutonic nations.[1442] The extent of the father’s rights in earlier times, when the Teutons had no written laws, we do not definitely know; but, according to Tacitus, a house-father had not unlimited power even over his slaves;[1443] so it is impossible to believe in the prevalence of a _patria potestas_ of the Roman type among them. In choosing a wife, however, the men had apparently in early days to take counsel with their kinsfolk.[1444] “The parents and relations of the parties,” says Tacitus, “are consulted in cases of marriage, and determine the nature of the bridal gifts.”[1445] Women always remained in a state of dependence.