V T 11 E 11 U iM A X F A M I L Y. oG9 



Madecassian and Malayan, ■while receding from the peculiarities of the Eastern or 

 Oceanic idioms." (Natural Hist, of Man, Third Ed., 66-i.) 



These statements concerning the Tongans and Fijians may, perhaps, render less 

 remarkable the deviations in their system of relationship from the Hawaiian form, 

 and its sensible approximation to the Turanian. 



1. Tongan. There are terms in this dialect for grand parent, Kui ; for father 

 and mother, Tiimai and Fae ; for son and daughter, Fvlia and Oj'c/ine ; and for 

 grand child, Mokopuna. 



As with the other Malayan dialects the Tongan fails to indicate the fraternal 

 and sororal relationships in the twofold form of elder and younger with entire 

 completeness. 



Elder brotlier {male sj-teakivcj) Taokete. (Feviale sj^eating) Tiiaga'ani. ' Taokete. 



Younger brother " " Tckma. " " Tuaga^ani. ' Tehina. 



Elder sister " " Tuofefine. * Taokete. " " Taokete. 



Younger sister " " Tuofefine. * Tehina. " " Tehina. 



A man calls his elder brotlier Taolrfe, and a women calls her elder sister the same ; 

 so a man calls his younger brother Tehina, and a woman calls her younger sister 

 the same. Precisely the same use of terms is found in the Hawaiian and also in 

 Fijian. It thus appears that whilst the males distinguish their brothers into elder 

 and younger, and not their sisters, the females distinguish their sisters into elder 

 and younger, and not their brothers. The additional terms are anomolous. 



In the first collateral line male. Ego a male, my brother's son and daughter are 

 my son and daughter, Foha and Ofefine ; and their children are my grandchildren. 

 But my sister's son and daughter are my nephew and niece llamutu., the term being 

 in common gender. This is the first Turanian characteristic. 



With myself a female my brother's son and daughter are my nephew and niece, 

 llamutu; whilst my sister's son and daughter are my boy and girl, Tama and 

 Tahina. The children of each are my grandchildren. 



In the second collateral line, my father's brother is my father ; his children are 

 my brothers and sisters, elder or younger ; the children of the former, myself a 

 male, are my sons and daughters, of the latter are my nephews and nieces ; and the 

 children of each are my grandchildren. With myself a female, those above who 

 are nephews and nieces become sons and daughters, and vice versa. 



My mother's sister is my mother ; and her children and descendants follow in the 

 same relationship as in the last case. 



My father's sister is my aunt, McMHtage. This again is Turanian. My 

 mother's brother is my uncle, Tuajina, which in like manner is Turanian. For the 

 children of my uncle and aunt there are no specific relationships. Mr. Fison 

 remarks that " there are no specific terms for any of these, and yet they are con- 

 sidered relations. Thus, I being a male, my son will be Tauteliina [i. e., brother] 

 with my father's sister's son's son. It is singidar that the Tongans should have no 

 specific term for cousin, for Tama amekitega = son or daughter of my aunt." 



In the third collateral line my grandfather's brother is my grandfather ; his son 

 is my father ; his son is my brother ; the son of the latter is my son, and his son is 

 my grandchild. 



72 June, 1870. 



