Agram is one of hostility, which seems to denote the beginning of the end. By a law which received the sanction of the Emperor and King on 3rd March, 1874, the status quo is allowed on the Military Frontier, but the formation of new communities is forbidden. Yet while believing that this legislation will, if not rescinded, prove in the long run destructive to the continued existence of the community system, it is but fair that we should point out the apparent dissonance of opinion on this matter between the Government and the governed. M. Demelitch tells us that although since 1848 there have been more partitions than before in Hungary and Croatia, these partitions are not absolute. The families which have separated do not consider the community as dissolved. They still have a common chief, they still dig and delve together, and they still carry into a common account the expenses of the association. It is only the fruits of individual labour which have been the subject of partition. The sentiment of association is still strong among the members of these nominally dissolved communities. In Croatia, we are even told, a most interesting proof is given of the vitality of this sentiment in the fact that there are districts where the separated families still recite their prayers in common, thus keeping up, as it were, the Sacra Gentilitia of the dissolved community. There are other Croatian districts where the cattle continue to be held in common, where the labour is done in community, and where only the fruits of the harvest are parted among those who have reaped it. From these curious and interesting details, it would appear that there may yet be a longer life before the Slav communities in Croatia than would at first sight seem likely, owing to the antagonism of modern legislation. Still, their features must be studied at once, ere they wax dim and fade away altogether.

It is a noteworthy fact that in several of the Civil Provinces of Croatia, the word used to denote the House Community is "Skuptschina," the same, in fact, as that which

denotes the Folk-mote, or Althing, or Landesgemeinde, of the south Slavonic race wherever political liberty enables its national constitution to be put in practice. In Herzegovina, the House Community is also known by the expressive names of the Hearth (oria), the Chimney (Ingle nook), and the Smoke. It will scarcely be necessary to remind our readers of the importance of the hearth as the symbol of family life among the Greek and Roman branches of the Aryan race. "Foyer éteint, famille éteinte, étaient des expressions synonymes chez les Anciens," says M. Fustel de Coulanges, supporting his statement by references extending over a wide space of time, from the Orphic Hymns to Virgil and Cicero. A similar, we had almost said a vital, importance is shown to attach to the hearth in Russian folk-lore, as may be seen from numerous passages in Mr. Ralston's "Popular Songs of the Russian People," and other writings, by which the same most competent pen has enlightened Western Europe concerning the Slavonic world.

In Dalmatia, the members of the House Community are sometimes called "united brothers," thus keeping up the idea of a relationship either by blood or adoption. In Herzegovina, when a girl marries, the community to which her husband belongs becomes her "dom" or house; but she does not lose the tie of blood connecting her with the community from which she came, and which is then called her "rod," which M. Demelitch translates "parenté."

The number of members in a House Community varies considerably in different parts of the South Slavonic country. The most populous communities are to be found in the fertile plains; the least numerous in the mountain fastnesses, and on the Adriatic coast. They appear by the accounts before us to range between a minimum of six or eight individuals in Croatia, to a maximum of seventy at Gachko in Upper Herzegovina. In Slavonia, the Austrian Province

*La Cité Antique: c. iii., p. 20.

between Save and Drave, the large communities number about sixty souls. In Upper Herzegovina the numbers average, it is said, from twenty to twenty-five. They never become sufficiently numerous to constitute a village, because before that point could be reached, the community would, we are told, be sure to have been more than once subjected to division. The cases in which villagers are found bearing the name of a single family are said by M. Demelitch to consist, nevertheless, of several communities. Generally speaking, to the old family name has been added the name of the Chief of the community, in the Patronymical form Petrovitch, Stefanovitch. Or else they have compiled names from the rank or office of the Father, such as Kraljevitch (son of the Kral, or Prince), Pisarevitch (son of the Pisar, or Scribe). Where several communities are found bearing the same name, it is taken as proof that they originally formed one single community. The strength and numbers of the communities are kept up by the infusion of new blood through marriage and adoption. When a chief dies, leaving only a daughter as his heir, the succession is given to her husband, who takes the name of her community and becomes its chief. And sometimes a widow with children returns to the community of her birth. As of old the domestic slave was a member of the "Familia," so among the Southern Slavs servants are received as members, but only, it is related, among very small and poor communities. In Hungary, a husband and wife, stricken in years, if they are the sole survivors of their community, adopt an artizan, who undertakes to work for them and support them in their declining days. This is at once an eminently practical adoption, and one characteristic of Slav gregariousness. There is a proverb which says that "the Slav would not like to be alone, even in Paradise." The Servian, consequently, has a great horror of partition, which he carries much further than others of the race. The Servian does not practise the periodical partition of the Russian communes. His house,

his field, his plantation, are to him sacred objects which he wishes to hand down from generation to generation. If distress causes the dire necessity of selling the property of the entire community, it is regarded as a shameful thing, and it is difficult to find a purchaser. The sale, if effected, can only be carried out with the consent of all the associates, and public opinion would go strongly against anyone who should be suspected of enriching himself at the expense of those reduced to a sale. "Remember these poor children who are left without means, and take care that their curse fall not one day upon you and yours!" Such would be the warning-cry that would ring in the ears of an unjust purchaser. In the House Community immoveables are regarded as inalienable. The tools and implements of labour, the oxen and the sheep, are as much the property of the community as their house and its outbuildings. A certain peculium, however, is allowed to associates in work done for their own benefit outside the community house. Of moveables, some may only be sold under stress of absolute necessity. Tools and implements are scarcely ever sold. A pair of oxen and of their other animals is usually reserved, but the remainder may be sold. Household implements, beehives, windmills, and the products of the field. and the young of animals may generally be alienated. In many districts the sale of products of the field is alone permitted; in other districts, where the harvest is apt to be insufficient for the wants of the community, this is forbidden. In Bulgaria exchanges are permitted of vineyard against vineyard, field against field; but these are scarcely, if ever, the objects of a sale, and so with horses and cattle and the implements of husbandry.

The Housefather, or "Domatchin," is the elective Chief of Community. In the election, ripeness of years and energy of character weigh considerably in the scale, and sometimes the latter will carry the day even against the universal Slavonic respect for age. The succession, in fact, is very

much like that which prevailed among the Woden-descended Royal Families in Germany, Scandinavia, and Britain. "If age is wisdom, youth is strength," says the Slav proverb; hence the administration of the community is sometimes confided to one of the younger associates in the lifetime of his elder, the nominal Chief. When this happens, the ritual chiefship, so to speak, as well as the outward dignity, still remains with the elder. The election of a "Domatchin" usually takes place at Christmas, and it is accompanied by many acts of family ceremonial. The loaf called "Tchesnika " is brought on the table, and cut by the eldest associate into as many portions as there are persons eligible for the chiefship. In the loaf thus divided have been placed a piece of money, and grains of corn, and maize, and peas. The associate who gets the portion containing the money becomes the "Domatchin." When so elected, and as we may say consecrated,—for lighted tapers, and the sign of the cross, and the recital of special prayers accompany the election, the Domatchin presides over the assemblies of the Community, and represents it, diplomatically as it were, in its external relations. He is the administrator of its goods and chattels, and no associate may part with articles above a certain value without his permission. Only he is not the autocrat or commander of the association; the members of the community are his peers, and have an equal voice in the family council. He is only primus inter pares. But he has the right to watch the labour of the associates, to employ the money of the community, and to provide for its daily wants. In some districts he even provides the clothes for their daily wear. He is held in check by being responsible to the community for all his expenditure, and he cannot touch the community money for his own needs or those of his children. It is one of his principal duties to defend the honour of the association, and this gives a clue to the reason for the occasional preference of youth over age. He is usually bound to give his whole time to the