OF TUE HUMAN FAMILY. 5yl 



o. Grandchildren and grandfathers. 



Some nations make a curious distinction here. One wlioni I questioned gave nie the following : 



Child of my daughter = makubuqu. 



Child -of my son = noqu diva = my fencepost. 



Both these children would salute me as " tubuqu." 



Their children, grandchildren, great grandchildren, and so on throughout all generations, are 7ioqu vu. 



These remarks apply whether I be male or female, and whatever be the sex -of my grandchildren. 



Another of my informants says that in speaking of grandchildren the grandmother would say 

 " ko ira na makubuqu" = " they the graudehildren-my," while the grandfather would say " ko ira na 

 maku." 



p. (Page 574.) Uncles and nephews. 



Vugoqii is used for my uncle, my aunt, my nephew, or my niece. Vasu or vatuvu is a title rather 

 of office than of kinship, for the nephew has strange rights and privileges as regards his uncle. He 

 can take his uncle's property, and for this act the Fijians have a verb, vasuta, which applies to the 

 thing so taken ; thus, " sa vasuta na waga ko koya" = " has taken-ncphew-wiso the canoe he." The 

 nephew has been known, when at war with his uncle, to go to his uncle's house and help himself to 

 his gunpowder, none daring to say him nay. 



A great lady is sometimes given in marriage by one kingdom to another. Her sons are vasu to 

 the kingdom from which she came, and most abominably do they abuse their privileges. 



y. I have omitted to write "or taciq" after " tuakaqu," but in every case (excepting Nos. 11 and 

 14) " or taciqu" must be understood after " tuakaqu," whether the word mean " brother" or " sister." 



5. (Page 574.) I have marked a note of interrogation to Nos. 58 and 60, because the natives do 

 not agree therein ; but I think that " luvequ" is correct, because the children of both would be 

 " makubuqu." There is, however, a doubt about it. I have given the opinion of the majority. 



t. (Page 514.) Noqic daku. This appears = brother-in-law or sister-in-law. Some natives gave 

 mc-watiqu in those places where 7ioqu daqu appears, and it is evident that noqu daqii is ivaliqu in 

 theory, from the fact that the children of noqu daqu are luvequ. 



I (Page 574.) Raivaqu (No. 68), Tavalequ (No. 71), Davolaqu (No. 88). Each of these = 

 cousins. 



If I am a male, my male cousin is tavalequ. 



If I am a male, my female cousin is davolaqu. 



If I am a female, my male cousin is davolaqu. 



If I am a female, my female cousin is raivaqu. 



Therefore male cousins are veitavaleni. 



Therefore female cousins are veiraivani. 



Therefore cousins of opposite sexes are veidavolani.' 



6. In comparing my schedule with that of the Seneca tribe, given p. 7 of pamphlet, I found that 

 while " my father's brother's" descendants are the same in both systems, there is a most curious 

 difference as regards the descendants -of "my father's sister," the Senecan "sou" being the Fijian 

 " nephew," &c., thus : — 



Senecan. Fijian. 



My father's sister's son's son (said by a male) = son. Nephew. 



" " " " " (said by a female) = nephew. Son. 



My father's sister's son's daughter (said by a male) = daughter. Niece. 



" " " " " (said by a female) = niece. Daughter. 



I thought, when I first observed this, that I must have made a mistake in my schedules, and so 

 went over them again, making repeated inquiries from many natives, the result whereof is to assure 

 me beyond a doubt that the difference does exist. I cannot see the point of divergence, for that 

 most curious fact of father's brothers being fathers, and mother's sisters, mothers ; while mother's 

 brothers are uncles, and father's sisters aunts ; which seems to me to lie at the root, and to be the 



' Rah-a is a Rewa word. Its equivalent in the Bau dialect is dauve. The other words are the same in both 

 dialects. 



