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 a lover in the family she had married into, but shrunk from declaring the marriage ceremony to be void. On the other hand, if the woman was sterile, Roman law allowed her to be repudiated, that the family might not be extinguished, and worship to the family gods cease. It has been a difficulty of all times that men may sometimes be unavoidably kept away from their families by being captives in a strange land, though of late this inconvenience is scarcely felt. In Roman law marriage was dissolved by captivity, because the assumption was that the loss of freedom would be permanent, and the captive accordingly ceased to belong to his proper State. If, however, the wife did not take advantage of her liberty to marry again, the husband who was ransomed or escaped might resume her when he resumed his citizenship. It is remarkable that English customary law has recognised this exception to the indissolubility of marriage, so that a wife whose husband has been absent for seven years and cannot be heard of is not punished if she contracts a second marriage, though she is still liable to be resumed by the first husband, which the Roman matron was not;—a liability which seems degrading to self-respect. Human nature has always shown itself impatient of conjugal restraints, and whatever laws the State may enact are always certain to be evaded by a large class. Roman legislation, however, was on the whole less easily foiled than that of the Latin Church. The substitute for divorce in the later and laxer times of Rome was not a dissolution of the religious marriage, but a form of concubinage under contract regulated by law and approved by