360 THE POLYNESIAN WANDERINGS. 



existent and heedless creator of all things, rests in the eighth heaven or 

 the ninth. In Nukuoro, where the Samoan influence is altogether para- 

 mount, and in Moanus, the first identifiable halting-place of the migra- 

 tion swarm through the eastern gateway, we find the word used for the 

 bright half of the day; this usage occurs in Baki and Bierian of Epi, in 

 Malo, and probably in Tanna. In Moanus we have positive record (po 285), 

 and in Nukuoro we are warranted in assuming the common Polynesian 

 practice, that the calendar days are counted by the lapse of darkness. We 

 note with surprise that in these two languages the day sense is differentiated 

 from the sky sense by the use of r for the former and / for the latter. We 

 are not justified in drawing a conclusion that on this account is there any 

 particular association between these two languages. Moanus marks the 

 exit from Indonesia, Nukuoro can only be understood as a very modern 

 counter current from Samoa ; the same differentiation holds in Malo. We 

 have already had occasion {matangi 274) to discuss yet another langi sense, 

 that of the wind. In San Cristoval rangi is the rain. 



Buka indengid seems resolvable into in-dengi-d, the former element 

 functioning as article. We have no other example from Buka of the l-nd 

 mutation, but in the table it will be seen that l-nd, or its practical equiv- 

 alent l-t,\$ not unknown. The d-final points to the possibility of acquisition 

 from Malay influence, and Buka is within the range of such cruises. Malo 

 tukae-lange is clearly a composite, and the former member is not explic- 

 able from our scanty memorials of that speech ; but the latter element is 

 confirmed in yet another composite, tae-lage cloud. Tanna neat may not 

 improbably be ne-(l)a(ng)i. 



The Indonesian identifications are satisfactory, noting only that the 

 J-final as a formative element is generally idiosyncratic of this language 



S roll P- 



The only way in which the Semitic can be brought into association with 



langi sky lies in the Efate preposition (?) elangi above. If that becomes 



"above" by reason of a development of a secondary sense out of the literal 



"in the sky," then it has nothing to with this Semitic. If, on the other 



hand, its primal sense is "above" (possibly akin to Polynesian lunga), then 



it has nothing to do with langi the sky. In either way the Semitic is 



irrelevant even before we consider the amount of its resemblance. 



309- 

 lango, a fly. 



Samoa, Tonga, Futuna, Niue, Uvea: lango, the common house-fly. 

 Nuguria : lano, id. Fotuna, Maori, Rarotonga, Paumotu : rango, 

 id. Nukuoro: nango, id. Tahiti: rao, id. Hawaii: nalo, id. 



Viti: lango, a fly. Rotuma: lang, id. 



Arag, Omba, Bululaha, Alite, Marina, Maewo, Gog, Mota, Malo, 

 Ulawa.Wango, Saa, Vaturanga, Nggela: lango, a fly. Fagani: 

 rango, id. Bugotu: thango, id. Nggao: glango, id. Nengone: 

 nengo, id. Bierian: alago, id. Motu: lao, id. Guadalcanar: 

 ango, id. Baki: jago, id. Sasar, Vuras, Mosin, Alo Teqel, 

 Laur, Lambell, King, Lamassa, Duke of York, Merlav, Lakon, 

 Pak, Volow, Norbarbar : lang, id. Motlav, Lo : leng, id. New 

 Britain: laga, id. Makura: na-lag, id. Malekula: ne-rag, id. 



