All empirical considerations, indeed, point in the opposite direction. For one thing, all the peoples whose systems are characterized by the Hawaiian feature rank relatively high in the scale of civilization. No one would dream of placing the Maori culture below that of, say, the Fijians. Secondly, we have the most powerful circumstantial evidence from distinct quarters of the globe to prove that Hawaiian features develop secondarily within the Dakota scheme. Thus, among some Iroquois tribes, the tendency has developed to call the father’s as well as the mother’s sister ‘mother’. The Crow differ from all other Siouan tribes, even from their closest relatives, the Hidatsa, in similarly extending the word for mother in direct address. Among the Torres Straits Islanders a corresponding change of usage was recorded by Dr. Rivers,[53] and similar developments seem to have occurred among the Gilyak.[54] Relevant data from West Africa have already been cited in another connection. All this does not prove that as a general proposition Morgan’s sequence must simply be inverted. For this there is no evidence in North America, where complete Hawaiian schemes, or even approximations thereto, are lacking. But the data at our disposal do indicate that in so far as a tendency toward Hawaiian elements appears it is often due to secondary development. To turn next to the problem of the exogamous kin group. Some theoretical writers have assumed the priority of the clan or gens to the ‘loose’, _i.e._, clanless or non-gentile, organization in which the family and local group usually form the only important social units. To support such a view appeals have sometimes been made to kinship nomenclatures. So far as North America is concerned, this argument is certainly without foundation. It was Dr. Swanton, I think, who first showed that in North America the exogamous system is found precisely among the more highly cultured tribes while generally speaking it is lacking among the more primitive peoples. Now as I have shown above, exogamy in North America largely goes hand in hand with the Dakota principle. It is therefore rather remarkable that the more primitive clanless North American tribes of the Plateau and neighboring regions also lack the Dakota principle. The suggestion sometimes offered that a clan or gentile system has once existed and simply eluded the field worker’s scrutiny on account of the degeneration of aboriginal life under modern conditions thus breaks down. We cannot argue positively that where the Dakota principle reigns exogamy must necessarily have occurred, because the correlation, while high, is not perfect and because the principle may have been borrowed without the social organization. But an exogamous organization is so frequently associated with the Dakota principle and there is so little reason for a change of kinship terminology provided the native language is preserved that the total lack of Dakota features over a wide area may