It has, however, been suggested that, in olden times, the natural guardian of the children was not the father, but the maternal uncle.[193] This inference has been drawn chiefly from the common practice of a nephew succeeding his mother’s brother in rank and property. But sometimes the relation between the two is still more intimate. “La famille Malaise proprement dite—le Sa-Mandei,—” says a Dutch writer, as quoted by Professor Giraud-Teulon, “consiste dans la mère et ses enfants: le père n’en fait point partie. Les liens de parenté qui unissent ce dernier à ses frères et sœurs sont plus étrois que ceux qui le rattachent à sa femme et à ses propres enfants. Il continue même après son mariage à vivre dans sa famille maternelle; c’est là qu’est son véritable domicile, et non pas dans la maison de sa femme: il ne cesse pas de cultiver le champ de sa propre famille, à travailler pour elle, et n’aide sa femme qu’accidentellement. Le chef de la famille est ordinairement le frère aîné du côté maternel (le mamak ou avunculus). De par ses droits et ses devoirs, c’est lui le vrai père des enfants de sa sœur.”[194] As regards the mountaineers of Georgia, especially the Pshaves, M. Kovalevsky states that, among them, “le frère de la mère prend la place du père dans toutes les circonstances où il s’agit de venger le sang répandu, surtout au cas de meurtre commis sur la personne de son neveu.”[195] Among the Goajiro Indians,[196] the Negroes of Bondo,[197] the Barea, and the Bazes,[198] it is the mother’s brother who has the right of selling a girl to her suitor. Touching the Kois, the Rev. John Cain says, “The maternal uncle of any Koi girl has the right to bestow her hand on any one of his sons, or any other suitable candidate who meets with his approval. The father and the mother of the girl have no acknowledged voice in the matter. A similar custom prevails amongst some of the Komâti (Vaiśya) caste.”[199] Among the Savaras in India, the bridegroom has to give a bullock not only to the girl’s father, but to the maternal uncle;[200] whilst among the Creeks, the proxy of the suitor asked for the consent of the uncles, aunts, and brothers of the young woman, “the father having no voice or authority in the business.”[201]