[68] Maine Ancient Law pp. 6, 27.
[69] Cic. pro Domo 13, 35 “Quas adoptiones (i.e. legal ones) ... hereditates nominis, pecuniae, sacrorum secutae sunt. Tu ... neque amissis sacris paternis in haec adoptiva venisti. Ita perturbatis sacris, contaminatis gentibus, et quam deseruisti et quam polluisti, etc.”; de Leg. ii. 19, 48 “haec jura pontificum auctoritate consecuta sunt, ut ne morte patris familias sacrorum memoria occideret, iis essent ea adjuncta, ad quos ejusdem morte pecunia venerit.” The transmission was thus a part of jus pontificium, not of jus civile. Cf. Serv. in Aen. ii. 156.
[70] Cf. the story of Verginia in Liv. x. 23 (296 B.C.) “Verginiam Auli filiam patriciam plebeio nuptam L. Volumnio consuli matronae, quod e patribus enupsisset, sacris arcuerant.” She then founds an altar to “Pudicitia plebeia,” in imitation of that to “Pudicitia patricia.”
[71] ἀνδρὶ κοινωνὸν ἁπάντων χρημάτων τε καὶ ἱερῶν (Dionys. ii. 25).
[72] Plut. Qu. Rom. 30 Διὰ τί τὴν νὺμφην εἰσάγοντες λέγειν κελεύουσιν· Ὃπου σὺ Γαΐος ἐγὼ Γαΐα;
[73] e.g. a testamentary adoption by a public act in the comitia calata.
[74] Familia is etymologically a “household.” Cf. Sanskr. dhâ “to settle,” dhâman “settlement.”
[75] The original term was, perhaps, manus signifying “power” (see p. 32), but this word came in course of time to be restricted to the control over the wife who had become a member of the familia.
[76] Plutarch (Rom. 22) quotes a law of Romulus allowing the divorce of the wife ἐπὶ φαρμακείᾳ τέκνων ἢ κλειδῶν ὑποβίλῃ καὶ μοιχευθεῖσαν.
[77] Dionys. ii. 15.