368 BUREAU OF AMERICAN ETHNOLOGY [bull. 73 
Some points are obscure but the outlines of the organization are 
perfectly clear. There was one term for both father's father and 
mother's father, and from what we know of Indian tribes elsewhere it 
is probable that this term was extended generally to designate the 
old men of the tribe. A complementary term was used for grand- 
mother, employed in precisely the same ways. There was one term 
for father and one for mother, but , with the addition of a syllable, these 
were made to apply to the father's brothers and the mother's sisters, 
respectively. From experience with other types of organization we 
may feel sure that they were used for the men and women of the 
father's and mother's clans of their generation also. There was a term 
for mother's brother and a term for father's sister, each of which 
probably had similar clan extensions. While pronounced differently 
these two, neba and nihi, have a most suggestive similarity. There 
were terms for elder brother, younger brother, elder sister, and 
younger sister. The sister, however, made less distinction between 
the elder and the younger brother than did the brother between his 
elder and younger sister. These terms likewise included. elder and 
younger brothers and sisters of the father's brothers and the mother's 
sisters. There was one term for the child of self whether male or 
female, and by the man this term was used for the brothers' children and 
for the mother's brothers' children as well. The name used for her 
children by a woman, however, was applied only to them and to the 
children of her sisters. On the other hand, she called b}^ one term, 
which we may compare to our nephew or niece, the children of her 
brothers and of her mother's brothers, while the man's corresponding 
term applied only to his sisters' children. There was one term for 
grandchild of wide application and a term for father's sister's 
child. From the nature of the terms used I will hazard a guess that 
it was from this last group that husbands and wives were selected. 
Regarding in-law relationships this much is certain, that there was one 
distinct term for son-in-law and another for daughter-in-law. The 
terms for father-in-law and mother-in-law are based upon these. 
The terms used for brother-in-law and sister-in-law seem to have been 
as follows: one for the individual of the opposite sex on either side 
(tafi), one for the husband of a man's sister and probably for the 
brother of his wife, and one for the wife of a woman's brother and 
the sister of her husband. Most of the other terms are descriptive. 
The influence of the clan system on the extension of these terms 
would probably be evident if Pareja had taken the trouble to give 
more extended information, but it is by no means necessary that it 
should belong to a tribe having exogamous groups. The terms for 
grandfather, grandmother, and grandchild probably have no con- 
nection with clans. The terms for father's brother and mother's 
sister, which are modifications of those for father and mother, might 
