534 PROCEEDINGS OF SECTION F. 
father. The man (3) is therefore the proper husband of the 
woman (7), but he only acquires the special right by reason 
of betrothal ; otherwise he remains one of the group of males 
who are “nupa” to the group of females to which she 
belongs. 
Dracram II. 
This diagram represents the marriage rule of the Dieri 
tribe in the south-eastern side of Lake Hyre. 
(1) m. Matteri ——___ earowiey POSS (4) m. Kararu 
(2) x. Kararu <— “Sister ~~ > (5) F. Matteri 
| 
(3) x. Kararu <——— Kami 
| 
(7) wm. Kararu <——- Noa ——sz (8) F. Matteri 
> (6) r. Matteri 
This diagram differs from the former in that there is 
introduced another level in the generation. The individual 
numbers (3) and (6) are not relatively the same. Here No. 
(3) is the daughter and not the son of (2), and the respective 
children in this level are not in a relation equivalent to 
“nupa,’ but in another, “kami,” which prohibits inter- 
marriage. It is only in the next following level that this is 
lawful, the relation beimg termed “noa,’” which is the 
analogue of ‘“nupa” of the Ugarabana. <A further dis- 
tinction may be indicated as follows :—‘‘ Ego being a Dieri 
male, my proper wife is the daughter of my mother’s 
mother’s brother's sister's daughter’s daughter,’ ” therefore 
also of the mother’s mother’s sister’s sister’s daughter's 
daughter. The incohate right is not, as in the Ugarabana 
case, restricted to the elder line in the descent. 
We see here that first the inter marrying relation i is pushed 
on by one level; second, that the “noa”-“nupa” relation is 
not restricted by seniority. The latter appears to be more 
primitive than the Ugarabana rule; the former is clearly an 
innovation upun it. The explanation of the “ noa”’ relatior 
by the Dieri is that those who are “kami” are “ too near to 
each other.” The change, therefore, may be fairly accepted 
as an intentional one to prevent that which is an abomina- 
tion to the Dieri, namely, “ buyulu parchana,” or the unlaw- 
ful coming together of those who are, according to their 
system of relationship, too near to each other. 
‘That the institution of the kami relation overriding an 
earlier “‘nupa” right has been a comparatively later imno- 
vation is shown by the fact that Ugarabana men have been 
