others are often misleading when we apply them to a race whose customs are known to us. Too much is taken for granted; many assertions are too general. In “The Primitive Family,” by C. N. Starcke, we read, “The tribe is endogamous, but the clan or sub-tribe is exogamous—i.e., a person must always marry out of the sub-tribe.” This statement, as we have seen, does not apply to the Maori of New Zealand. The same writer says, “No people are exogamous as a tribe, only clans or sub-tribes are so.” It is quite certain that no Maori tribe was exogamous; neither were the sub-tribes. As a consequence of the Maori recognition of both agnatic and uterine filiation, it follows that property is inherited through both parents, as also is rank and prestige. Property inherited consists principally of land interests. Hence it follows that the native claims to land are often most intricate and difficult to adjudicate upon, as our Native Land Court Judges know fall well. The children born of exogamous marriages were entitled to an interest in the lands of both parents, providing that such lands were occupied by them. In such cases it is the custom to live for some time at one place, cultivating food there, and utilising the various natural products of the land, and then to go and live on other lands wherein the person is interested. Thus both claims are kept up, according to Maori custom. One kind of exogamous marriage among the Maori was the result of their frequent intertribal wars, in which many of the conquered people were enslaved. It was by no means uncommon for a native, even the chiefs, to marry a slave wife, and the children of such an union would inherit their father's rank and property. They would continue to live as members of their father's tribe, by whom they would be better treated and more honoured than they would be by their mother's tribe should they return to it; for on that side the degrading stigma of slavery would lie upon them—there were, in fact, dead to the mother's tribe. When the Tuhoe Tribe expelled Ngati-manawa from Te Whaiti that stricken people took refuge with the Kahungunu Tribe, to whom they paid a tribute of preserved birds, &c., for being allowed to dwell in those parts. However, they got into trouble with one tribal section of their overlords, and were in sore straits, when a Tuhoe chief went and brought the remnant away to Rua-tahuna. Here many of Tuhoe wished to slay them, but several chiefs of Tuhoe, in order to save the lives of the fugitives, gave some of them women of the Tuhoe Tribe as wives. Hence the refugees were safe, and through those women are the Tuhoe and Ngati-manawa Tribes connected. Andrew Lang, in his “Custom and Myth,” says, “On