268 



PHILOLOGY. 



koutou e mataka, fear ye not ; kei mataka koe, fear thou not. Kia is used for the infi- 

 nitive particle, as, i haere matou kia kite, we went to see ; ki te kite, to the seeing, 

 might also be used, 



In Rarotongan, kia is the subjunctive particle, as, kia acre atu matou, that we may 

 go ; it is also used for if and when, as, kia akatopa mai koe, if thou wilt fall down ; 

 kia toe mai au ra, when I came. In general, if is not expressed, but the condition is 

 left to be inferred from the construction; e tamaiti koe na te atua ra, if thou be the Son 

 of God (i. e. thou being, &c.) Nariya is used only with past time, as, nariya koutou 

 i kite, if ye had known. Lest is aea, which is placed after the verb, and ka or ko te 

 before it, as ko te paruparu aea ratou, lest they faint. Koi is also used for lest. Can 

 is expressed by a clumsy periphrasis : kare e tika ia koe i te akateatea, thou canst not 

 whiten (lit. it is not right, or allowed, for thee to whiten). The imperative is denoted by 

 ka^ as> Jca acre ka kimi, go seek ! ka ta tatou iaia, let us kill him. Ka also expresses 

 future necessity, as, mayanui te ka vare, many shall be deceived (or many are they who 

 shall, &c.) ; e ka kavea kimua, and shall be brought before. The forbidding negative 

 is auraka, as, auraka e manako, think not, and more rarely by the Tahitian eiaa, 

 as, eiaa e tomo atu, do not enter. The proper infinitive sign is e, but to express purpose 

 or design the subjunctive particle kia is used. 



In Mangarevan, kavii is if (probably for the preterite only, like ahivi in Tahitian); 

 eki is lest, as, eki iya koe, lest thou fall ; mei is would that (plut a Dieu que), answer- 

 ing perhaps to me in New Zealand ; ka is the sign of the imperative, as, tatou ka oro i 

 te takao, let us go to read ; it properly signifies " qifil y a devoir, convenance, possibilite, 

 SfC., par rapport a, faction du verbe." The imperative has sometimes e before it, but 

 frequently it is without any sign to designate it. 



In Paumotuan, ka seems to be used as in Mangarevan : ka haere mai, come here ! 

 tatou ka tamaki, let us fight, or, we will fight. 



In Tahitian, 'ia answers to kia in Rarotongan, au (for tau} to tika, and ahiri to nariya. 

 A is the prefix of the imperative, and e of the infinitive : oi, a, and o te, are used for lest, 

 as, e ara a polie, take care lest [you] die ; o te haere ratou, lest they come. Eiaha is 

 the prohibiting particle : eiaha e haere, go not. 



In Hawaiian, i answers to ia in Tahitian, as a sign of the subjunctive, meaning that, 

 and marks also the conditional, with the sense of if and when, as, i ite oe, that thou 

 mayest know ; i itea mai e na tanata, to be seen by men ; i pule outou, when ye pray ; 

 i ino tau mata, if thine eye be evil. Ina signifies if, as, ina outou e haele, if ye come. 

 O is lest, as mai ai outou o mate, eat not, lest [ye] die ; [this is perhaps the Samoan o, 

 meaning or ; " eat not, or you die."] Can is expressed by hiti, to arrive at, with a con- 

 struction similar to that of the New Zealand ahei, as, hiti no i teia poe lamalii te helu- 

 helu, these children are able to read (lit. it has come to these children to read). Pono, 

 right, good, is used in the same way to express ought, should, &c. [The te after these 

 words never becomes ta; yet, from the analogy of the other dialects, we can hardly 

 doubt that it was originally the article, i. e. the reading has come to the children. We 

 may suppose that when the ta was introduced it was only employed in those cases in 

 which the article preceded what was clearly a noun ; when it was used as a relative 

 [v. 44], or, as in the present case, before a sort of infinitive or gerund, it was not 

 changed.] E is the usual prefix of the imperative, as, e haawi oe, give thou ; before 

 some verbs it is replaced by o or ou, as, o hele oe, go thou ; ou Iwi olua, do ye two 



