Wherever mother-right has progressed towards father-right, as is the condition, broadly speaking, in the African continent, the supreme authority is vested in the maternal uncle. The tribal duty of blood-revenge falls to him, even against the father. Thus, in some cases, if a woman is murdered, the duty of revenge is undertaken by her kinsman.[187] In the state of Loango among the common people the uncle is addressed as _tate_ (father). He has even the power to sell his sister's children.[188] The child is so entirely the property of the kin that he may be given in pledge for their debts. Among the Bavili the mother has the right to pawn the child, but she must first consult the father, so that he may have a chance of giving her goods to save the pledging.[189] This is very plainly a step towards father-right. There is no distinction between legitimate and illegitimate children. Similar conditions prevail among the Alladians of the Ivory Coast, but here the mother cannot pledge her children without the consent of her brother or other male head of the family. The father has the right to ransom the child.[190] An even stronger example of the property value of children is furnished by the custom found among many tribes, by which the father has to make a present to the wife's kin when a child dies: this is called "buying the child."[191] These cases, with the inferences they suggest, show that though mother-descent may be strongly established in Africa, this does not confer (except to the royal princesses) any special distinction upon women. This is explained if we recognise that a transitional period has been reached, when, under the pressure of social, and particularly of military activities, the government of the tribe has passed to the male kindred of the women. It wants but a step further for the establishment of father-right.