The evidence with regard to prehistoric Greece is much more complete. The Greek γένος resembled the Roman _gens_. Its members had a common sepulture, common property, the mutual obligation of the _vendetta_ and archon.[189] In the prehistoric clans maternal descent would seem to have been established. Plutarch relates that the Cretans spoke of Crete as their motherland, and not fatherland. In primitive Athens, the women had the right of voting, and their children bore their name--privileges that were taken from them, says the legend, to appease the wrath of Poseidon, after his inundation of the city, owing to the quarrel with Athene. Tradition also relates that at Athens, until the time of Cecrops, children bore the name of their mother.[190] Among the Lycians, whose affinity to the Greeks was so pronounced, a matriarchate prevailed down to the time of Herodotus. Not the name only, but the inheritance and status of the children depended on the mother. The Lycians “honoured women rather than men;” they are represented “as being accustomed from of old to be ruled by their women.”[191] [189] Grote, _History of Greece_, Vol. III, p. 95. [190] Letourneau, _op. cit._ pp. 335-336. [191] Herodotus, Book I, p. 172. One of the most remarkable instances of a gynæcocratic people has only now been fully discovered as having existed in ancient Crete. It seems probable that women enjoyed greater powers than they had even in Egypt. The new evidence that has come to light is certainly most interesting; the facts are recorded by Mr. J. R. Hall in a recent book, _Ancient History in the Far East_, and I am specially glad to bring them forward. He affirms: “It may eventually appear that in religious matters, perhaps even the government of the State itself as well, were largely controlled by the women.” From the seals we gather a universal worship of a supreme female goddess, the Rhea of later religions, who is accompanied sometimes by a youthful male deity. Wherever we find this preponderating feminine principle in worship we shall find also a corresponding feminine influence in the customs of the people. We have seen this, for instance, among the Khasis, where also goddesses are placed before gods. Mr. Hall further states: “It is certain that they [the women in Crete] must have lived on a footing of greater equality with men than in any other ancient civilisation.” And again: “We see in the frescoes of Knossos conclusive indications of an open and free association of men and women, corresponding to our idea of ‘Society,’ at the Minoan court, unparalleled till our own day.” The women are unveiled, and the costumes and setting are extraordinarily modern. Mr. Hall draws attention to the curious fact that in appearance the women are very similar to the men, so that often the sexes can be distinguished only by the conventions of the artists, representing the women in white, and the men in red outline; the same convention that was used in Egypt.