When a man takes a fancy to a girl whom he finds to be disengaged, he first of all comes to an understanding with her, then goes to her village and tells her family—all the relations, including the grandparents, the elder brother, and, above all, the maternal uncle, are consulted, as well as the parents—and, if they have no objection, he then goes to his own people. Having obtained their consent, ‘he returns to build the house, and when it is nearly completed he calls his own people to meet his bride’s people on a certain day. The bride’s people cook native porridge, which is eaten with a fowl, and the marriage is finally ratified. Unless this porridge and fowl are eaten by the parents of both parties to the marriage, it is neither legal nor binding, hence this meal may be regarded as their ceremony of marriage.’ This is stated to be ‘the normal and legal form of marriage among both Yaos and Anyasa.’ Though not mentioned in this account, it appears that a present is usually, if not always, made to the girl’s uncle. In the Western Upper Shiré district, they have some sort of a dance at the wedding; but my only authority is a girl who did not give a very detailed account—only saying that the bride and bridegroom stand by, while ‘the people dance before them.’ The Wankonde marriage ceremonies show distinct traces of marriage by capture. It sometimes happens that women are actually ‘stolen’ and carried off as wives; but this is an illegal act, not a recognised form of marriage. Other authorities represent the young man as going first to his own ‘surety’ (who may be his father, his uncle, or his elder brother), and getting his consent before approaching the girl’s relations. It will be noticed that he goes and builds a house at the bride’s home. This is the universal custom, where the marriage of free women is concerned, with both Anyanja and Yaos. It is connected with the fact (to which we shall return later on) that children belong to the mother’s kin, not the father’s. One of the new husband’s first duties is to hoe a garden for his mother-in-law, though he is bound by the rules of propriety to avoid her to a certain extent. He must not eat in her presence nor see her eat, and there are various other restrictions, all of which come to an end when he has brought her the first grandchild, with a present. The same rules apply also to the father-in-law, and to the maternal uncles of both; while the wife has to observe them with regard to her husband’s parents, and _their_ uncles. The important position which the mother’s brother holds in the family will be referred to again later.