This was the case with the _arable mark_ of our ancestors.
The arable mark belonged to the community, and was temporarily divided
into as many fields as there were households, though the division was
probably not into equal parts: more likely, as in Russia to-day, the
number of labourers in each household was taken into the account; and at
irregular intervals, as fluctuations in population seemed to require it,
a thorough-going redivision was effected. In carrying out such
divisions and redivisions, as well as in all matters relating to
village, ploughed field, or pasture, the mark-community was a law unto
itself. Though individual freedom was by no means considerable, the
legal existence of the individual being almost entirely merged in that
of his clan, the mark-community was a completely self-governing body.
The assembly of the mark-men, or members of the community, allotted land
for tillage, determined the law or declared the custom as to methods of
tillage, fixed the dates for sowing and reaping, voted upon the
admission of new families into the village, and in general transacted
what was then regarded as the public business of the community. In all
essential respects this village assembly or _mark-mote_ would seem to
have resembled the town-meetings of New England.
Such was the mark-community of the ancient Teutons, as we gather partly
from hints afforded by Tacitus and partly from the comparative study of
English, German, and Scandinavian institutions.
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