[18] I know of no complete record of the terminology of the fourth chief language of South India, Malayalam. [19] I take my data from the lists compiled for Morgan by the Rev. E. C. Scudder and the Rev. B. Rice, Morgan’s _Systems ..._, pp. 537-566. These lists are not complete, giving in some cases only the terms used in address. They agree in general with some lists compiled during the recent Indian Census which Mr. E. A. Gait has kindly sent to me. Similarly, the father’s sister, the mother’s brother’s wife and the mother of both wife and husband are called _atta_ in Telegu and _atte_ in Canarese, Tamil here spoiling the harmony by having one term, _attai_, for the father’s sister and another, _mami_, for the mother’s brother’s wife and the mother-in-law. Since, however, the Tamil term for the father’s sister is only another form of the Telegu and Canarese words for the combined relationships, the exception only serves to strengthen the agreement with the condition which would follow from the cross-cousin marriage. The South Indian terms for cross-cousin and brother- and sister-in-law are complicated by the presence of distinctions dependent on the sex and relative age of those who use them, but these complications do not disguise how definitely the terminology would follow from the cross-cousin marriage. Thus, to take only two examples: a Tamil man applies the term _maittuni_ to the daughters of his mother’s brother and of his father’s sister as well as to his brother’s wife and his wife’s sister, and a Canarese woman uses one term for the sons of her mother’s brother and of her father’s sister, for her husband’s brother and her sister’s husband. So far as we know, the cross-cousin marriage is not now practised by the vast majority of those who use these terms of relationship. If the terminology has been the result of the cross-cousin marriage, it is only a survival of an ancient social condition in which this form of marriage was habitual. That it is such a survival, however, becomes certain when we find the cross-cousin marriage still persisting in many parts of South India, and that among one such people at least, the Todas,[20] this form of marriage is associated with a system of relationship agreeing both in its structure and linguistic character with that of the Tamils. I have elsewhere[21] brought together the evidence for the former prevalence of this form of marriage in India, but even if there were no evidence, the terminology of relationship is so exactly such as would follow from the cross-cousin marriage that we can be certain that this form of marriage was once the habitual custom of the people of South India. [20] Rivers, _The Todas_, 1906, pp. 487, 512. [21] _Journal Royal Asiatic Society_, 1907, p. 611.