blood or marriage, differ widely from our own. They divide relationships into two classes, Nêi khin (內親) and Wâi yin (外因), terms analogous to our "consanguinity" and "affinity," but conveying, nevertheless, other associations than those which we attach to these words. The former (Nêi khin) comprehends all kindred derived from common stock with the individual, but only by descent through the male line; the latter (Wii yin) includes what the Chinese designate mû tang (母黨), khî tang (妻黨), and nü tang (女黨), three terms best translated, perhaps, by "mothers kin," "wife's kin," and "daughter's kin," and understood by them to mean a mother's relatives, relatives of females received into one's kindred by marriage, and members of families into which one's kinswomen marry. Thus, for example, a first cousin twice removed, lineally descended from the same great-great-grandfather through the male line, is a nêi-khin relative; but a mother's parents, wife's sister, and a sister's husband or child, are all equally wâi-yin kindred. The principle on which the distinction is drawn appears to be, that a woman alienates herself from her own kin on marriage, and becomes a part of the stock on which she is grafted; and it will be necessary to keep this principle distinctly in mind in perusing any further remarks that may be made, as otherwise it will be found impossible to reconcile the many apparent contradictions in the theory and practice of the Chinese Code.
The indication of the prohibited degrees (in marriage) depends then upon a peculiar genealogical disposition of the several members of a family with respect to the mourning worn for deceased relatives; and this I shall now proceed to explain. The Ritual prescribes five different kinds of mourning, called wû fû (五服), to be worn for all relatives within a definite proximity of degree, graduating the character of the habit in proportion to the nearness of kin. These habits are designated by certain names, which by a species of metonymy come to be
