The classificatory system—The author's theory is the opposite of Mr. Morgan's, of original brother and sister marriage—That theory is based on Malayan terms of relationship—Nephew, niece, and cousin, all named 'sons and daughters'—This fact of nomenclature used as an argument for promiscuity—The author's theory—The names for relationship given as regards the group, not the individual—The names and rules evolved in the respective interests of three generations—They apply to food as well as to marriage—Each generation is a strictly defined class—Terms for relationship indicate, not kinship, but relative seniority and rights in relation to the group—The distinction of age in generations breaks down in practice—Methods of bilking the letter of the law—Communal marriage—Outside suitors and cousinage—The fact of cousinage unperceived and unnamed—Cousins are still called brothers and sisters; thus, when a man styles his sister's son his son, the fact does not prove, as in Mr. Morgan's theory, that his sister is his wife—Terms of address between brothers and sisters—And between members of the same and of different phratries—These corroborate the author's theory—distinction as to sexual rights yields the classificatory system—Progress outran recognition and verbal expression—Errors of Mr. Morgan and Mr. McLennan—Conclusion—Note—'Group marriage'
A.—ENGLISH, ORCADIAN, AND HEBREW VILLAGE SOBRIQUETS
B.—THE BA RONGA TERMS OF RELATIONSHIP