DATA AND NOTES. 409 



the single instance of Epi pisusunu) it is found only in King and Laur in the 

 eastern gateway, and Buka sinanga may turn out to be a sunu form when 

 we have more abundant data from the northern Solomons. In Nuclear 

 Polynesia we have generally sunu and masunu with no great diversity; the 

 only wide division in apparent signification is Tonga mahunu, and as to 

 this the Baker vocabulary is too terse to enable us to draw any conclusion. 

 The Viti kuro-susunu (kuro being a pot) is of uncertain application. 



tunu. This is the form common to the Proto-Samoan and Tongafiti migra- 

 tions ; it is found in Viti and Polynesia generally, largely in Melanesia, and 

 it has a good representation in Indonesia. Sinu and sunu have shown 

 senses which imply contact with the naked fire, and that idea is largely 

 predominant in tunu, as exemplified by the definitions of toasting, roasting, 

 broiling, cooking on embers. Disregarding the instances in which the word 

 is rendered by our general verb to cook we shall examine the exceptions 

 to this naked flame sense. It is used of boiling in Samoa, Futuna, Niue, 

 and Tahiti. It is significant that not one of these peoples had taken so 

 much as the first step in fictile art, and such heating of water as was needed 

 was performed by dropping hot stones into the water in a wooden bowl. 

 Equally significant it is that in Viti, where pottery had advanced to the 

 possession of luster and glaze, the word does not mean to boil (Viti : kere, 

 kerea, to boil; wevue, ndanda weruweru, to boil to pieces). I have no hesi- 

 tation, therefore, in ascribing this signification to the careless lack of pre- 

 cision of European influence. In Samoa alone is it used of frying and here 

 there can be no doubt whatever; the infamy of the frying pan is distinctly 

 European, the islanders had not that suicidal implement for the assassi- 

 nation of their digestion. In Melanesia the course of tunu may easily be 

 followed. The Mota Maligo tin suffices to account for an unrecorded pre- 

 duplication titin, and from this by excision of t, normal to those Vanua Lava 

 dialects, Sasar and Alo Teqel obtain i'in. The Indonesian forms are all 

 homogenetic with tunu. 



tung. This also is common to the Proto-Samoan and Tongafiti migrations. 

 It also shares the sense of the open flame but with this difference : the other 

 forms have dealt with objects brought to the flame, this in its senses of 

 lighting and kindling deals with the flame brought to some object, exactly 

 paralleled by our English locution of setting fire to an object. The dis- 

 criminating final consonant is carried over into the languages of the Tonga- 

 fiti second swarming out of Samoa more distinctly than is commonly the 

 case. Rotuma fuf is characteristic ; Proto-Samoan t is commonly changed 

 to / in that speech; therefore fuf is tut, a simple abrasion of Samoa tutu. 

 Viti has the word in two forms, tungi and tutu, and has applied to each its 

 own formative terminations, these two forms representing the earlier epoch 

 when Proto-Samoan retained its closed stem and the later in which it 

 had undergone abrasion. This difference of development level also appears 

 in Ulawa and Bugotu of the Solomon Islands. 



The Semitic has the shn skeleton, and that does not accord with any of 

 these island forms. Furthermore the meaning amounts to no more than 

 heat, whereas the stems here assembled are explicit in their insistence, not 

 upon warmth but upon the open flame. 



