Marriage by capture is an immediate expression of male force. Like marriage by settlement in the house of the wife, it is an expedient for obtaining a wife outside the group where marriage by purchase is not developed, or where the suitor cannot offer property for the bride. It is an unsocial procedure and does not persist in a growing society, for it involves retaliation and blood-feud. But it is a desperate means of avoiding the constraint and embarrassment of a residence in the family and among the relatives of the wife, where the power of the husband is hindered, and the male disposition is not satisfied in this matter short of personal ownership. The man also sometimes lives under the maternal system in regular marriage, but escapes its disadvantages by stealing a supplementary wife or purchasing a slave woman, over whom and whose children he has full authority. In the Babar Archipelago, where the maternal system persists, even in the presence of marriage by purchase (the man living in the house of the woman, and the children reckoned with the mother), it is considered highly honorable to steal an additional wife from another group, and in this case the children belong to the father.[138] Among the Kinbundas of Africa children belong to the maternal uncle, who has the right to sell them, while the father regards as his children in fact the offspring of a slave woman, and these he treats as his personal property. To the same effect, among the Wanyamwesi, south of the Victoria Nyanza, the children of a slave wife inherit, to the exclusion of children born of a legal wife. And husbands among the Fellatahs are in the habit of adopting children, though they may have sons or daughters of their own, and the adopted children inherit the property.[139] In Indonesia a man sometimes marries a woman and settles in her family, and the children belong to her. But he may later carry her forcibly to his own group, and the children then belong to him.[140] Bosman relates that in Guinea religious symbolism was also introduced by the husband to reinforce and lend dignity to this action. The maternal system held with respect to the chief wife: It was customary, however, for a man to buy and take to wife a slave, a friendless person with whom he could deal at pleasure, who had no kindred that could interfere for her, and to consecrate her to his Bossum or god. The Bossum wife, slave as she had been, ranked next to the chief wife, and was like her exceptionally treated. She alone was very jealously guarded, she alone was sacrificed at her husband's death. She was, in fact, wife in a peculiar sense. And having, by consecration, been made of the kindred and worship of her husband, her children would be born of his kindred and worship.[141]