a case of bi-lateral adelphic dissimilar (M. and
F.) polygamy. In the latter it is dissimilar adelphic (tribal)
polyandry, adelphic being taken here, be it noted, in the sense of
tribal, and possibly, but not necessarily, own brother.

Here too our information is unfortunately fragmentary and sometimes
contradictory. We learn from Dr Howitt, for example, that a _pirrauru_
is always a brother's wife or a wife's sister (they are usually the
same), and the relation arises through the exchange by brothers of their
wives[161]. But on the next page we learn that the unmarried (men) can
also become _pirraurus_. It appears further that a woman may ask for a
_pirrauru_, but whether he must be a married man or not is not clear. It
is only stated that she has to get her husband to consent to the
arrangement. Further we find that important men have many _pirrauru_
wives, but it does not appear how far they reciprocate the attention.
Then again we are told that when two new _pirrauru_ pairs are allotted
to each other, all the other pairs are re-allotted. Are we to understand
from this that the allocation of new _pirraurus_ is a rare event or that
the _pirrauru_ relationship is a very temporary affair? Or does
re-allotted simply mean that the names are called over? If the latter,
the terminology is very unfortunate. Gason's statement is perfectly
clear: once a _pirrauru_, always a _pirrauru_[162]. Again does it imply
that the wishes[163] of the already existing _pirraurus_ are consulted
in the matter or not? If, as is stated, there is a good deal of jealousy
between _pirraurus_, especially when one of them (the male) is
unmarried, it is difficult to make the two statements fit in with one
another. Once more, it is said that a widower takes his brother's wife
as his _pirrauru_, giving presents to his brother. Does this imply that
the consent of the husband is not necessary, or that he cannot refuse
it, or that it is purchased? Again we read "a man is privileged to
obtain a number of wives from his _noas_ in common with the other men of
his group, while a woman's wish can only be carried out with the consent
of her _tippa-malku_ husband." This latter statement clearly implies
that a man can obtain a _pirrauru_ without the consent of the
_tippa-malku_ husband, but this contradicts what has already been told
us about the exchange by brothers of their wives. Exchange is clearly
not the right term to apply; if one or perhaps both have no vo