“If the visitor, mounting the ladder steps, looks in at one of the doors of the separate dwellings, he may see seated beyond the family hearth the mother and her children, eating the midday meal, and very likely the father, who may have been doing a turn of work in his wife’s rice-plot. If he is a kindly husband, he is there much as a friendly visitor, but his real home remains in the house in which he was born.” The husband has no permanent residence in the woman’s house, and at dusk each evening the men may be seen walking across the village to join their wives and families. The father has no rights over his children, who belong wholly to the wife’s _suku_, or clan. But this in no way implies that the father is unknown, for monogamy is the rule; as is usual the question is one rather of social right than of relationship. The maternal uncle is the male head of the house, and exercises under the mother the duties of a father to the children. The brother of the eldest grandmother is the male head of the family settlement and the clan consists of a number of these families. It would seem that these male rulers act as the agents of the female members, whose authority is great. This power is dependent on the inheritance; as is the descent, so is the property, and its transmission is arranged for the benefit of the maternal lineage. For this reason daughters are preferred rather than sons. This account of the Padang Malays may be supplemented by the Jesuit missionary De Mailla’s description of the maternal marriage in the Island of Formosa.[84] Speaking of this marriage, McGee says: “If it had received the notice it deserves, it might long ago have placed the study of maternal institutions on a sounder basis.” [84] _Lettres edefiantes et curieux_, Vol. XVIII, p. 441, copied in Dunhalde, _Description de la Clune_, Vol. I, p. 166, and cited by McGee. “The Formosan youth wishing to marry makes music day by day at the maid’s door, till, if willing, she comes out to him, and when they are agreed, the parents are told, and the marriage feast is prepared in the bride’s house, whence the bridegroom returns no more to his father, regarding his father-in-law’s house as his own, and himself as the support of it, while his own father’s house is no more to him than in Europe the bride’s home is henceforth to her when she quits it to live with her husband. Thus the Formosans set no store on sons, but aspire to have daughters, who procure them sons-in-law to become the support of their old age.”