150
JOHN KARL EVANS
59 H.S. Maine, Dissertations on Early Law and Custom (New York, 1886), 54.
60 Ahern (1973), 154-155.
61 Ahern (1973), 155–156; cf. R.L. and D.Y. Janelli, Ancestor Worship and Korean Society, 186-187; and especially Wolf and Huang (1980), 13-15, 333-335, and 337, who comment that 15-20 per cent of all marriages in the Yangtze delta during the period which they studied were uxorilocal, and that this figure may be as high as 40 per cent in Yunnan. Here again, however, it must be pointed out that Yunnan is on the periphery of Chinese culture - as Wolf and Huang emphasize during the course of this analysis, in West Town the native language is Min Chia — and this should warn us against incautious generalizations. The evidence is most appropriately surveyed on a regional basis. For example, on pp. 124-126, and 218, Wolf and Huang analyze data that suggest that, in the period 1886 — 1910, 10.2 - 12.8 per cent of all men marrying for the first time in the northern Taipei basin contracted uxorilocal unions, a figure which jumps to 13.4 - 17.8 per cent for women's first marriages between 1891 and 1915. In contrast, on pp. 351-352 they remark the complete absence of uxorilocal marriages in the New Territories.
62 Ahern (1973), 121-122, and 152; cf. Wolf and Huang (1980), 112.
63 Ahern (1973), 152, and 155. Johnston, Lion and Dragon, 285; and Yang (1945), 82, have also concluded that a person who fails to pass on the family property to his sons is not entitled to a tablet or offerings.
64 Wolf (1974), 156-157; cf. Wolf and Huang (1980), 62.
65 Harrell (1976), 379.
66 Wolf (1976), 361; cf. 356-357, and Wolf (1974), 153, and 155-156.
67 On the Voconian and Falcidian legislation, cf. F. de Zulueta, The Institutes of Gaius, 1 (Oxford, 1946), 112-113; F. Schulz, Classical Roman Law (Oxford, 1951), 205-206; W.W. Buckland, A Text-Book of Roman Law from Augustus to Justinian, 3rd ed. rev. P. Stein (Cambridge, 1963), 290-291, 342-343; H.F. Jolowicz, Historical Introduction to the Study of Roman Law, 2nd ed. (Cambridge, 1965), 257-259; A. Watson, The Law of Succession in the Later Roman Republic (Oxford, 1971), 173.
68 CIL 11.1436 = ILS 7258.
69 W.W. Lambert, L.M. Triandis, and M. Wolf, "Some Correlates of Beliefs in the Malevolence and Benevolence of Supernatural Beings: a Cross-societal Study”, Journal of Abnormal and Social Psychology, 58 (1959), 162.
70 Jour. Amer. Folk., 71 (1958), 457, although on p. 454 Gough notes that a child's maternal uncle, who has authority over him in Nayar society, is an exceptionally stern disciplinarian.
71 Goody (1962), 409–410; cf. 328.
72 On this point, see also S. Freud, Totem and Taboo (New York, 1952), 58-61. Goody (1962), 20-25, provides a brief but excellent overview of the history of the academic debate on spirit behavior.
73 M. Freedman, Chinese Lineage and Society: Fukien and Kwantung (London, 1966), 151; Social Organization, 95, 98.
74 Hsu (1967), 65, 223.