While I thus reject the term “descriptive” as a proper name for the terminology of relationship with which we are especially familiar, it does not follow that there may not be systems of denoting relationship which properly deserve this title. In Samoa a mode of denoting relatives is often used in which the great majority of the terms are descriptive. Thus, the only term which I could obtain for the father’s brother’s son was _atalii o le uso o le tama_, which is literally “son of the brother of the father,” and there is some reason to suppose that this descriptive usage has come into vogue owing to the total inadequacy of the ancient Samoan system to express relationships in which the peoples are now interested. The wide use of such descriptive terms is also found in many systems of Europe, as in the Celtic languages, in those of Scandinavia, in Lithuanian and Esthonian.[32] A similar mode of denoting relationships is found in Semitic languages and among the Shilluks and Dinkas of the Anglo-Egyptian Sudan, and since it is from these peoples that I have gained my own experience of descriptive terminology, I propose to take them as my examples. [32] See Tables in Morgan’s _Systems ..._, pp. 79-127. In the Arabic system of relationship used in Egypt many of the terms are descriptive; thus, the father’s brother being called _’amm_, the father’s brother’s wife is _mirat ’ammi_, the father’s brother’s son _ibn ’ammi_, and the father’s brother’s daughter _bint ’ammi_, and there is a similar usage for the consorts and children of the father’s sister and of the brother and sister of the mother. Similarly, many Shilluk terms suggest a descriptive character, the father’s brother being _wa_, the wife of the father’s brother is _chiwa_, the father’s brother’s son is _uwa_, and his daughter is _nyuwa_. The father’s sister being _waja_, her son and daughter are _uwaja_ and _nyuwaja_ respectively. Similar descriptive terms are used by the Dinkas. The father’s brother being _walen_, the father’s brother’s son is _manwalen_ and his daughter _yanwalen_; the mother’s brother being _ninar_, the mother’s brother’s son is _manninar_ and his daughter _yanninar_. According to the main thesis of these lectures, these descriptive usages should own some definite social cause. The descriptive terminology seems to be particularly definite in the case of cousins, and it might be suggested that they are dependent, at any rate in part and in so far as Egypt is concerned, on the prevalence of marriage with a cousin. Marriages with the daughter of a father’s brother or of a mother’s brother are especially orthodox and popular in Egypt, and different degrees of preference for marriage with different classes of cousin would produce just such a social need as would have led to the definite distinction of the different kinds of cousin from one another by means of descriptive terms.