Another and more remote consequence of the cross-cousin marriage, if this become an established institution, is that the relationships of mother’s brother and father’s sister’s husband will come to be combined in one and the same person, and that there will be a similar combination of the relationships of father’s sister and mother’s brother’s wife. If the cross-cousin marriage be the habitual custom, _B_ and _b_ in Diagram 1 will be brother and sister; in consequence _A_ will be at once the mother’s brother and the father’s sister’s husband of _C_, while _b_ will be both his father’s sister and his mother’s brother’s wife. Since, however, the mother’s brother is also the father-in-law, and the father’s sister the mother-in-law, three different relationships will be combined in each case. Through the cross-cousin marriage the relationships of mother’s brother, father’s sister’s husband and father-in-law will be combined in one and the same person, and the relationships of father’s sister, mother’s brother’s wife and mother-in-law will be similarly combined. In many places where we know the cross-cousin marriage to be an established institution, we find just those common designations which I have just described. Thus, in the Mbau dialect of Fiji the word _vungo_ is applied to the mother’s brother, the husband of the father’s sister and the father-in-law. The word _nganei_ is used for the father’s sister, the mother’s brother’s wife and the mother-in-law. The term _tavale_ is used by a man for the son of the mother’s brother or of the father’s sister as well as for the wife’s brother and the sister’s husband. _Ndavola_ is used not only for the child of the mother’s brother or father’s sister when differing in sex from the speaker, but this word is also used by a man for his wife’s sister and his brother’s wife, and by a woman for her husband’s brother and her sister’s husband. Every one of these details of the Mbau system is the direct and inevitable consequence of the cross-cousin marriage, if it become an established and habitual practice. This Fijian system does not stand alone in Melanesia. In the southern islands of the New Hebrides, in Tanna, Eromanga, Anaiteum and Aniwa, the cross-cousin marriage is practised and their systems of relationship have features similar to those of Fiji. Thus, in Anaiteum the word _matak_ applies to the mother’s brother, the father’s sister’s husband and the father-in-law, while the word _engak_ used for the cross-cousin is not only used for the wife’s sister and the brother’s wife, but also for the wife herself.