The Everyday Life of the Romans. Harold Whetstone Johnston

families, one consisting of four persons (3, 4, 11, 12), the others of one person each (6, 7, 8, 13, 14).

      5. Titus and Tiberius (11, 12) have merely passed out of the potestās of their grandfather Gaius to come under that of their father Faustus.

21 Other Meanings of Familia.—The word familia was also very commonly used in a slightly wider sense to include in addition to the persons named above (§17) all the slaves and clients and all the property real and personal belonging to the pater familiās, or acquired and used by the persons under his potestās. The word was also used of the slaves alone, and rarely of the property alone. In a still wider and more important sense the word was applied to a larger group of related persons, the gēns, consisting of all the "households" (familiae in the sense of §17) who derived their descent through males from a common ancestor. This remote ancestor, could his life have lasted through all the intervening centuries, would have been the pater familiās of all the persons included in the gēns, and all would have been subject to his potestās. Membership in the gēns was proved by the possession of the nōmen, the second of the three names that every citizen of the Republic regularly had (§38).

22 Theoretically this gēns had been in prehistoric times one of the familiae, "households," whose union for political purposes had formed the state. Theoretically its pater familiās had been one of the Heads of Houses who in the days of the Kings had formed the patrēs, or assembly of old men (senātus). The splitting up of this prehistoric household in the manner explained in §19, a process repeated generation after generation, was believed to account for the numerous familiae who claimed connection with the great gentēs in later times. The gēns had an organization of which little is known. It passed resolutions binding upon its members; it furnished guardians for minor children, and curators for the insane and for spendthrifts. When a member died without leaving natural heirs, it succeeded to such property as he did not dispose of by will and administered it for the common good of all its members. These members were called gentīlēs, were bound to take part in the religious services of the gēns (sacra gentīlīcia), had a claim to the common property, and might if they chose be laid to rest in the common burial ground.

      Finally, the word familia was often applied to certain branches of a gēns whose members had the same cognōmen (§48), the last of the three names mentioned in §21. For this use of familia a more accurate word is stirps.

23 Agnati.—It has been remarked (§18) that the children of a daughter could not be included in the familia of her father, and (§21) that membership in the larger organization called the gēns was limited to those who could trace their descent through males. All persons who could in this way trace their descent through males to a common ancestor, in whose potestās they would be were he alive, were called agnātī, and this agnātiō was the closest tie of relationship known to the Romans. In the list of agnātī were included two classes of persons who would seem by the definition to be excluded. These were the wife, who passed by manus into the family of her husband (§18), becoming by law his agnate and the agnate of all his agnates, and the adopted son. On the other hand a son who had been emancipated (§18) was excluded from agnātiō with his father and his father's agnates, and could have no agnates of his own until he married or was adopted into another familia. The following diagram will make this clearer:

      24 It is supposed that Gaius and Gaia have five children (Faustus, Balbus, Publius, Terentia, and Terentia Minor), and six grandsons (Titus and Tiberius the sons of Faustus, Quintus and Sextius the sons of Balbus, and Servius and Decimus the sons of Terentia Minor). Gaius has emancipated two of his sons, Balbus and Publius, and has adopted his grandson Servius, who had previously been emancipated by his father Marcus. There are four sets of agnātī:

      1. Gaius, his wife, and those whose pater familiās he is, viz.: Faustus, Tullia the wife of Faustus, Terentia, Titus, Tiberius, and Servius, a son by adoption (1, 2, 3, 4, 8, 11, 12, 15).

      2. Balbus, his wife, and their two sons (5, 6, 13, and 14).

      3. Publius, who is himself a pater familiās, but has no agnātī at all.

      4. Marcus, his wife Terentia Minor, and their child Decimus (9, 10, 16). Notice that the other child, Servius (15), having been emancipated by Marcus is no longer agnate to his father, mother, or brother.

25 Cognati, on the other hand, were what we call blood relations, no matter whether they traced their relationship through males or females, and regardless of what potestās had been over them. The only barrier in the eyes of the law was loss of citizenship (§18), and even this was not always regarded. Thus, in the table last given, Gaius, Faustus, Balbus, Publius, Terentia, Terentia Minor, Titus, Tiberius, Quintus, Sextius, Servius, and Decimus are all cognates with one another. So, too, is Gaia with all her descendants mentioned. So also are Tullia, Titus, and Tiberius; Licinia, Quintus, and Sextius; Marcus, Servius, and Decimus. But husband and wife (Gaius and Gaia, Faustus and Tullia, Balbus and Licinia, Marcus and Terentia Minor) were not cognates by virtue of their marriage, though that made them agnates. In fact public opinion discountenanced the marriage of cognates within the sixth (later the fourth) degree, and persons within this degree were said to have the iūs ōsculī. The degree was calculated by counting from one of the interested parties through the common ancestor to the other and may be easily understood from the table given in Smith's "Dictionary of Antiquities" under cognātī, or the one given here (Fig. 1). Cognates did not form an organic body in the state as did the agnates (§22), but the 22d of February was set aside to commemorate the tie of blood (cāra cognātiō), and on this day presents were exchanged and family reunions probably held. It must be understood, however, that cognātiō gave no legal rights or claims under the Republic.

FIGURE 1. TABLE OF RELATIONSHIP

      26 Adfines.—Persons connected by marriage only were called adfīnēs, as a wife with her husband's cognates and he with hers. There were no formal degrees of adfīnitās, as there were of cognātiō. Those adfīnēs for whom distinctive names were in common use were: gener, son-in-law; nurus, daughter-in-law; socer, father-in-law; socrus, mother-in-law; prīvignus, prīvigna, step-son, step-daughter; ritricus, step-father; noverca, step-mother. If we compare these names with the awkward compounds that do duty for them in English, we shall have additional proof of the stress laid by the Romans on family ties: two women who married brothers were called iānītrīcēs, a relationship for which we do not have even a compound. The names of blood relations tell the same story: a glance at the table of cognates will show how strong the Latin is here, how weak the