daughter's son of A, now becomes the brother of his wife, while f, his daughter's daughter, becomes his wife's sister. Lastly, if we assume that it would be the elder daughters of the daughter who would be married by their grandfathers, e, who before the marriage had been the elder sister of F and f, now comes through her marriage to occupy the position of their mother's mother.
When, after making these deductions, I examined my record of the Pentecost terms, I found that its terminology corresponded exactly with those which had been deduced. The wife's mother and the daughter were both called nitu. The daughter's husband and the wife's father were both bwaliga. The daughter's children were called mabi, and this term was also used for the brother and sister of the wife. Lastly, the mother's mother was found to be classed with the elder sister, both being called tuaga.
For the sake of simplicity of demonstration I have assumed that a man marries his own daughter's daughter, but through the classificatory principle all the features I have described would follow equally well if a man married the granddaughter of his brother, either in the narrow or the classificatory sense. There was one correspondence, according to which both the husband's brother and the mother's father were called sibi, which does not follow from the marriage with the own granddaughter, but would be the natural result of marriage with the daughter's daughter of the
