may be remarried in the tribe by the form known as sagâi or dharauna. The children of a regular wife and a widow taken in sagâi rank equally as heirs. If a man keep a concubine or even eat from her hand, he is put out of caste and not restored till he gives a tribal feast. Illegitimate children follow the father, but such a child cannot eat or marry in the tribe. Only a widower can marry a woman by the sagâi form. He goes to the widow’s house and proposes for her in a regular form—hamâr ghar basâdê, “make my home inhabited.” Her father receives the same bride-price as in a regular marriage. Her father gives a feast and assembles the council. If at this meeting any person entitled to claim the right of the levirate comes forward and says,—“Why are you giving my woman to a stranger?” the council order her father to pay him the bride-price. Then her lover takes her home, puts red lead on her forehead and palm leaf ornaments (tarki) in her ears, and after feeding the clansmen on goat’s flesh and rice the connection is legalised. The levirate is recognised under the usual restrictions, and there is no fiction of the affiliation of the children to the former husband. A childless man can adopt his brother’s son. The sons are heirs, but the eldest son gets something in excess as determined by the council. Daughters have no rights, and after marriage even the claim to maintenance is not recognized. The mother has a life interest if there are no brothers of the deceased. The heirs of a sonless man are his associated brothers and they are supposed to give the widow something unless she is remarried, which is usually the case, unless she is disabled by age or infirmity. [Relationship.] 4. The father is called dauwa: the grandfather bâba: the mother dâi: the grandmother barki dâi: the father’s elder brother bara or barka (“great”). The wife is always called “the mother of so-and-so,” her son. They call a daughter bahin or sister, which perhaps points to loose ideas of family life. The wife’s father is mahto, “leader.” Relations generally are mit or yâr (“friends”). In particular they call mit all persons who have the same name as themselves, and with such they are particularly friendly. People resident in the same village are gaunwa pariwâr.