Gradus autem plures sunt societatis hominum. ut enim ab illa infinita discedatur, proprior est eiusdem gentis, nationis, linguae, qua maxime homines coniunguntur. Interius etiam est eiusdem esse civitatis; multa enim sunt civibus inter se communia, forum, fana, porticus, viae, leges, iura, iudicia, suffragia, consuetudines praeterea et familiaritates multisque cum multis res rationesque contractae. artior vero colligatio est societatis propinquorum; ab illa enim inmensa societate humani generis in exiguum angustumque concluditur. nam cum sit hoc natura commune animantium, ut habeant libidinem procreandi, prima societas in ipso coniugio est, proxima in liberis, deinde una domus, communia omnia; id autem est principium urbis et quasi seminarium rei publicae. sequuntur fratrum coniunctiones, post consobrinorum sobrinorumque, qui cum una domo iam capi non possint, in alias domos tamquam in colonias exeunt. sequuntur conubia et affinitates ex quibus etiam plures propinqui; quae propagatio et suboles origo est rerum publicarum. Sanguinis autem coniunctio et benivolentia devincit homines et caritate. magnum est enim eadem habere monumenta maiorum, eisdem uti sacris, sepulcra habere communia.
(Cicero, De Officiis 1.53-55)
There are indeed several degrees of fellowship among men. To move from the one that is unlimited, next there is a closer one of the same race, tribe and tongue, through which men are bound strongly to one another. More intimate still is that of the same city, as citizens have many things that are shared with one another: the forum, temples, porticoes and roads, laws and legal rights, law-courts and political elections; and besides these acquaintances and companionship, and those business and commercial transactions that many of them make with many others. A tie narrower still is that of the fellowship between relations: moving from that vast fellowship of the human race we end up with a confined and limited one. For since it is by nature common to all animals that they have a drive to procreate, the first fellowship exists within marriage itself, and the next with one’s children. Then, there is the one house in which everything is shared. Indeed that is the principle of a city and the seed-bed, as it were, of a political community. Next there follow bonds between brothers, and then between first cousins and second cousins, who cannot be contained in one house and go out to other houses, as if to colonies. Finally there follow marriages and those connections of marriage from which even more relations arise. In such propagation and increase political communities have their origin. Moreover, the bonding of blood holds men together by goodwill and by love; for it is a great thing to have the same ancestral memorials, to practise the same religious rites, and to share common ancestral tombs. (tr. Miriam Tamara Griffin & E. Margaret Atkins)