RISE OF FATHERRIGHT 51 



children. 1 This is no doubt a modern justification for 

 customs the origin of which has been forgotten. All 

 these tribes, however, practise also the form of marriage 

 to which McLennan gave the name of beena marriage 

 from the word in use in Ceylon for a husband who 

 was taken to reside in his wife's house or village. 2 

 When a youth among the Tho is too poor to pay the 

 bride-price, he may renounce his name and enter his 

 father-in-law's family as an adopted son. Among 

 other tribes the bridegroom enters the service of his 

 wife's family for a definite number of years in lieu of a 

 bride-price. In such cases there is no adoption. 3 

 Chinese influence has been for centuries powerful in 

 the north of Tonkin. To it we must probably attribute 

 the fact that fatherright has become the general 

 custom, though many traces of the reckoning of kin 

 through the mother remain. 



Up to the last quarter of the eighteenth century 

 there prevailed in Passummah and Rejang, two con- 

 tiguous districts of the island of Sumatra, two kinds of 

 marriage. These were known by the respective names 

 of jujur and ambel-anak. The jujur, says Marsden, 

 " is a certain sum of money given by one man to 

 another as a consideration for the person of his 

 daughter, whose situation in this case differs not much 

 from that of a slave to the man she marries, and to his 

 family. His absolute property in her depends, how- 

 ever, upon some nice circumstances. Beside the 

 batang jujur (or main sum) there are certain appendages 



1 Lunet, 272. 2 McLennan, Studies, i. 101. 



3 Lunet, 156, 207, 242, 293. Among some unspecified Thai 

 tribes the service is said to be for the lives of the bride's parents 

 without adoption or compensation of any kind (Anthropos, ii. 370). 



