I pointed this out to Mr. Fison, and he, looking at the system purely from the point of view that it was a development of group marriage, when the entire tribe was divided into two exogamous marrying classes, said that he saw no inconsistency at all. We worked the problem out on paper, and discovered that, with the class marriage as a clue, this fact became perfectly consistent and logical-- | ____________________ | | an X. woman = A.^{o} (m) B.^{o} (f) = an X. man ___________ | | | | C.^{o} (f) D.^{o}(m) = G.^{x} (f) E.^{x} (m) = F.{o} (f) | | H. (m)^{o} | | J.^{x} (f). Let us suppose the population to be divided into two great classes, X. and O. Descent, in Fiji, follows the father, therefore the two _vei-tavaleni_ D. and E. belong to opposite classes. D. O. marries an X. woman. E. X. marries an O. woman. Their children obviously belong to two opposite classes. They cannot therefore be tabu, and, through their relationship, they become concubitant. We thus stumbled upon an analogy that goes far to uphold the theory that concubitancy is merely a development of exogamous group marriage. [Pageheader: LOGIC OF THE SYSTEM] _Vei-ndauveni._--Let us now consider the relations between females who would have been concubitants had they been of opposite sexes. They are called _vei-ndauveni_, which, according to our phraseology, would mean cousin and sister-in-law, for in the concubitant system these terms are one and the same thing. As in the case of the concubitants, the _vei-ndauveni_ is curiously stretched to cover the case of a man marrying a stranger woman unrelated to him. She becomes _vei-ndauveni_ to his sister as a logical deduction from the fiction that she is concubitant with him, and as the children of _vei-ndauveni_ must be concubitant, so her children and her sister-in-law's children are concubitants. _Ngandina._--The system extends even to the earlier generations. The _ngandina_ means in our phraseology both mother-in-law and uncle and father-in-law, for since your wife is the daughter of your mother's brother, it is obvious that he must stand to you in both those relations. A man may marry a woman unrelated to him, yet his father-in-law becomes forthwith his uncle (_ngandina_), for by the marriage he has constituted his wife concubitant with him, and this entails the fiction that her father was tabu to his mother (_i.e._ her brother), and therefore his uncle. _Vungo._--Nephew, _i.e._ son of a man's sister or woman's brother, also son-in-law or daughter-in-law, used reciprocally, as _vei-vungoni_.