tribe, call the father's sister's son tada, a term otherwise used for the father, thus suggesting that they also may once have practised marriage with the wife of the mother's brother. The use of this term, however, is only one example of a pracwhereby all the males of the father's clan are called tada, irrespective of age and generation. The common nomenclature for the father and the father's sister's son among the Tewa thus differs in character from the apparently similar nomenclature of the Banks Islands and cannot have been determined directly, perhaps not even remotely, by marriage with the wife of the mother's brother. This raises the question whether the nomenclature of the Sioux has not arisen out of a practice similar to that of the Tewa. The terms for other relarecorded by Morgan show some evidence of the widely generalised use of the Tewa, but such a use cannot account for the classing of the wife of the mother's brother with the wife which occurs among the Pawnees. Nevertheless, the Tewa practice should keethe Sioux nomenclature may depend on some social condition different from that which has been effective in the Banks Islands in spite of the close resemblance between the two.
The case for the former existence of the cross-cousin marriage should occur elesewhere in North America. So far as I am aware, the only people among whom it has been recorded are the Haidahs
