"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 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 could be born of his kindred and worship."[170] This practice of having a slave-wife who was the property of the husband became more and more common; and was one of the causes that led to the establishment of father-right. How this came we have now to see. IV.--_The Transition to Father-right_ In the preceding sections of this chapter I have collected together, with as much exactitude as I could, many examples of the maternal family. I want now to refer briefly to a few further cases, which will make clearer the causes which led to the adoption of father-right. Many countries where the patriarchal system is firmly established retain practices which can only be explained as survivals of the earlier custom of mother-descent.[171] It must suffice to mention one or two examples. In Burma, which offers in this respect a curious contrast to India, the women have preserved under father-right most of the privileges of mother-right. This is the more remarkable as the law of marriage and the relationship of the sexes is founded on the code of Manu, which proclaims aloud the inferiority of woman. It is interesting, however, to note that the code recognises only three kinds of men: the good man, the indifferent man, and the bad man. Women, though recognised solely in their relation as wives, are placed in seven classes: the mother-wife, the sister-wife, the daughter-wife, the friend-wife, the master-wife, the servant-wife, and the slave-wife. Manu holds that the last of these, the slave-wife, is the best wife. It is, however, certain that the interpretation of the code in Burma was entirely opposed to any subjection of the wife. That mother-right must have been once practised and was very firmly established is proved by the occurrence of brother-sister marriages. The queens of the last rulers of the country, Minden-Min and Thebaw, were either their own or their half-sisters, and the power of government seems to have been almost wholly in the hands of these queens. The patriarchal custom, so far as the position of women was concerned, is but a thread, binding them in their marriage, but leaving them entirely free in other respects. The Burmese wife is much more the master than the slave of her husband, though she is clever enough as a rule not to let him feel any inconvenience from her power, which, therefore, he accepts. The exceptional position of the women is