“Perpati Sabatang built a magnificent vessel, which he loaded with gold and precious stones so heavily that it got aground on the sands at the foot of the fiery mountains, and resisted the efforts of all the men to get it off. The sages were consulted, and declared that all attempts would be in vain until the vessel had passed over the body of a pregnant woman. It happened that the Rajah’s own daughter was in the condition desired; she was called upon to immolate herself for the sake of her country, but refused. At this juncture the pregnant sister of the Rajah boldly stepped forward, and cast herself beneath the prow of the vessel, which instantly put itself in motion, and again floated on the waves without injury to the princess. Whereupon the Rajah disinherited the offspring of his disobedient daughter in favour of the child of his sister, and caused this to be enrolled in the records of the empire as the law of succession in time to come.”[240] [240] Newbold, _Account of the British Settlements in the Straits of Malacca_, Vol. II, p. 221. The second illustration is taken from the quarrel between Pallas Athene and Poseidon to which already I have referred. The myth tells us-- “A double wonder sprang out of the earth at the same time--at one place the olive tree and at another water. The people in terror sent to Delphi to ask what should be done. The god answered that the olive tree signified the power of Athene, and the water that of Poseidon; and that it remained with the burgesses to choose after which of the two they would name their town. An assembly was called of the burgesses, both men and women, for it was then the custom to let the women take part in the public councils. The men voted for Poseidon, the women for Athene; and as there were more women than men by one, Athene conquered. Thereupon Poseidon was enraged, and immediately the sea flowed over all the lands of Athens. To appease the sea-god, the burgesses found it necessary to impose a threefold punishment on their wives. They were to lose their votes; the children were to receive no more the mother’s name, and they themselves were no longer to be called after the goddess.”[241] [241] McLennan, _Studies_, “Kinship in Ancient Greece,” p. 235.