years for the sake of her property."[1] The nokrom and the cousin live in the house of the father-in-law.[2]
Clearly economic motives govern the present method of working this system, by which provision is made for a consort to replace the father-in-law. It is clear that the man settles in enjoyment of the property, as the successor of his father-in-law in possession of the mother-in-law, not as son-in-law and husband of the daughter. These facts, taken with the precedence allowed to the widow in the new ménage, indicate that the marriage with the widow is the key to the system which notably creates "a sort of dual control over all property, the balance being in favour of the wife's machong" (motherhood).[3] It is worthy of note that the motherhood of the deceased husband exercises rights over the succession, and as "husband and wife must belong to different septs and motherhoods,"[4] the duality of the social structure is an essential feature of Garo polity.[5]
The Succession of Saints.
In Dr. Rendel Harris's The Cult of the Heavenly Twins the following pairs of names are mentioned as twin or brother saints in Christian hagiolatry:
Cantius, Cantianus (and Cantianella).
Crispin and Crispinian.
Rogatus and Rogatianus.
In the case of these pairs, the termination (-anus) of the second name suggests that its bearer was not the brother by birth of the saint who bore the first name, but that he was his adoptive brother. Is there anything in the histories of these or of any other pairs to throw light on this conjecture? If any reader of Folk-Lore comes across any passage bearing on the point raised would he communicate it to the Editor or to
