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By Root 10012 0

the beautiful Julia had changed by obediently gratifying Augustus' desire for descendants. And a lady's husband, if she was fond of him, could not be expected to keep off other women throughout the time of her pregnancy, and anyway he paid very little attention to the child when it was born. And then, as if all this were not enough, fostermothers were shockingly careless nowadays and the child often died. What a blessing it was that those Greek doctors were so clever, if the thing had not gone too far—they could rid any lady of an unwanted child in two or three days and nobody be anv the worse or wiser. Of course some ladies, even very modern ladies, had an old-fashioned hankering for children, but they could always buy a child for adoption into their husband's family, from some man of decent birth who was hard pressed by his creditors....

Augustus gave the Noble Order of Knights permission to marry commoners, even freedwomen, but this did not improve things very much. Knights, if they married at all, married for rich dowries, not for children or for love, and a freedwoman was not much of a catch; and besides knights, especially those recently raised to the order, had strong feelings against marrying beneath them. In families of the ancient nobility the difficulty was still greater. Not only were there fewer women to choose from in the correct degree of kinship, but the marriage ceremony was stricter.

The wife was more absolutely in the power of the master of the household into which she married. Every sensible woman thought twice before committing herself to this contract, from which there was no escape but divorce; and after divorce it was difficult to recover the property that she had brought him as dowry. In other than ancient noble families, however, a woman could many a man legally and yet remain independent, with control of her own property—if she cared to stipulate that she should sleep three nights of the year outside her husband's house; for this condition would interrupt his right over her as a permanent chattel. Women liked this form of marriage for obvious reasons, the very reasons for which their husbands disliked it. The practice started among the lowest families of the City but worked upwards, and soon became the rule in all except the anciently noble families. Here there was a religious reason against it. From these families the State priests were chosen, and by religious law a priest had to be a married man, marriedin the strict form, and the child of a strict-form marriage too. As time went on suitable candidates for priesthood were increasingly difficult to find. Finally there were vacancies in the Colleges of Priests that could not be filled and something had to be done about it, so the lawyers found a way out. Women of rank were allowed, on contracting strict-form maniages, to stipulate that the complete sunender of themselves and property, ''was "as touching sacred matters" and that otherwise they enjoyed all the benefits of free marriageBut that came later. Meanwhile the best that Augustus could do, apart from his legal penalization of bachelors and childless married men, was to put pressure on masters of households to marry off their young people [with instructions to increase and multiply] while they were still too young to realise to what they were being committed or to do anything but obey implicitly. To show a good example therefore, all we younger members of the families of Augustus and Livia were betrothed and married at the earliest possible age. It may sound strange, but Augustus was a great-grandfather at the age of fifty-four and a great-greatgrandfather before he died at the age of seventy-six; while Julia, as a result of her second marriage too, had a marriageable granddaughter before she was herself beyond child-bearing age. The generations somewhat overlapped in this way and the genealogical tree of the Imperial family became a rival in complexity to that of Olympus. This was not only because of the frequent adoptions and the marrying of members in closer degree of kinship than religious