son’s son (man speaking), etc., and for sister’s son (woman speaking), mother’s sister’s daughter’s son (woman speaking). To put the matter into our own speech, for the sake of simplification, those whom I call father and mother call me son. If logic shall prevail, the data hitherto cited involve the condition that the mother’s brother must not call his sister’s son ‘son’, but shall designate him by some distinct appellation correlative only with the term _dēkcí_; and this holds for the Dakota system where a man (not a woman) calls the sister’s son _mit ‘úncka_. Further this term is also used by a woman addressing her brother’s son, a point to which I shall have to return presently. There are other logical implications in the features already mentioned. If the term for father embraces a number of other collateral relatives, we must expect a corresponding fusion of kin in the speaker’s generation. This is exactly what happens. Like many other primitive systems, that of the Dakota classifies brothers and sisters according to relative seniority and the speaker’s sex, but the same terms are applied to the other individuals who jointly designate the same members of the next higher generation as their fathers and mothers. In other words, a considerable number of cousins, irrespective of their varying degree, are classed with the brothers and sisters. But certain other cousins are _not_ so classed: they are the offspring of the father’s sister and the mother’s brother. Corresponding exactly to the fact that sister’s son (man speaking) and brother’s son (woman speaking) are denoted by a single word, we have the correlative phenomenon that the children of the paternal aunt and the maternal uncle are relatives of a special order, the boys calling one another _t ‘ahá ci_ and the girls _hà kā´ cí_, the girls calling one another _tcē´ pąci_ and the boys _citcé ci_. In short, so far as the three middle generations are concerned, there is at least an approach to a real system--a unified logical scheme by which blood relatives are classified. If I am called father by a group of people, they are my sons or daughters; if I am their uncle, they are my nephews or nieces. In the former case, my sons and daughters are their brothers and sisters; in the latter my offspring are their cousins, with various refinements of nomenclature that are immaterial from a broader point of view.