this marriage in North America, it would increase the probability in favour of the cross-cousin marriage.
Among a number of peoples, some of whom form part of the Sioux, including the Minnitarees, Crows, Choctas, Creeks, Cherokees and Pawnees, cross-cousins are classed with parents and children exactly as in the Banks Islands, and exactly as in those islands, it is the son of the father's sister who is classed with the father, and the children of the mother's brother who are classed with sons or daughters. Further, among the Pawnees the wife of the mother's brother is classed with the wife, a feature also associated with the peculiar nomenclature for cross-cousins in the Banks Islands. The agreement is so close as to make it highly probable that the American features of relationship have been derived from a social institution of the same kind as that to which the Melanesian features are due, and that it was once the custom of these American peoples to marry the wife of the mother's brother. Here, as in the case of the cross-cousin marriage itself, the case rests entirely upon the terminology of relationship, but we cannot ignore the association in neighbouring parts of North America of features of relationship which would be the natural consequence of two forms of marriage which are known to be associated together elsewhere.
I am indebted to Miss Freire-Marreco for the information that the Tewa of Hano, a Pueblo
