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68 and so it can hardly have been the first one. Back of it there must have been a long period of usage and custom. It is assumed in the laws of Hammurabi that a man will have but one wife, but as to concubines and slaves he arranges his affairs as he judges expedient for his own welfare. The laws define the rights of the parties in certain contingencies, and thus make wedlock a legal status, not a contract. The status, however, is plainly the product of mores which have been matured through a long period. The marriage gifts also show that long usage had produced elaborate customs. The bridegroom pays a bride-price (a survival of primitive purchase), but he also gets a dowry with his wife; furthermore the bride's father gives her a gift which is a peculium of hers — pin money — and the groom also gives her a present. Men can repudiate their wives at will, but they must provide for the wives if the latter are not guilty. If the woman is childless, the relation has failed of its primary purpose and is dissolved as a matter of course. A woman who has borne a child to a man, even if she is only a slave, has a claim on him and security by his side. Women can also leave their husbands, if the latter fail of the duties of a husband. There were consecrated women under religious vows, but not vowed to virginity, and public women. Müller thinks that perhaps these two classes are priests who dress in woman's dress and women who dress in man's dress — two classes of hierodules. The former were provided for under a system which was equivalent to life-annuity. Among the Tel-el-Amarna tablets (1500 B.C.) there is a story of a god and his wife. He abuses her,