OFTHEHUMANFAMILY. 465 



Amongst the Amazulu the relationship of brother is conceived in the twofold 

 form of elder and younger, whilst that of sister is in the abstract. Umna watu, 

 " elder brother of us," watu being the pronoun ; umnawa wamu, " younger brother 

 of me ;" udada watu, " sister of us," whether elder or younger. The near ap- 

 proach of this form to the Hawaiian will be noticed. The fraternal and sororal 

 relationships have not been treated as indicative, although in many respects they 

 deserve this distinction. Beside these there is a term in the abstract for brother, 

 abiifo, which with udada, are also applied to collateral brothers and sisters. 



In the first collateral line, and irrespective of the sex of Ego, the children of my 

 brother, and the children of my sister are my sons and daughters, and the children 

 of the latter are my grandchildren. 



In the second, my father's brother is my father, ubiibdkaze, instead of ubaba, 

 but the addition of the particle, aze, does not change the signification of the term ; 

 his children are my brothers and sisters ; the children of the latter are my sons 

 and daughters, and their children are my grandchildren. My father's sister is my 

 father, ubdbci, instead of my mother, umdme. No explanation is given of this 

 singular use of the term. It is probably used in the sense of parent. Her children 

 are my brothers and sisters, the children of the latter are my sons and daughters, 

 and their children are my grandchildren. 



My mother's brother is my uncle, umaluma, but he calls me his son. The rela- 

 tionship, therefore, is not reciprocal, and it raises a presumption that the relation- 

 ship originally was that of father. His children are each my cousins, umzala, but 

 they call me brother. Here again the relationship is not reciprocal, and it leads 

 to the same inference. The children of these cousins are my sons and daughters, 

 and their children are. my grandchildren. My mother's sister is my mother, her 

 children are -my brothers and sisters, the children of the latter are my sons and 

 daughters, and their children are my grandchildren. 



The wives and husbands of my several collateral sons and daughters are my 

 daughters-in-law and my sons-in-law ; the wives of my several collateral brothers, 

 and of my several male cousins are my wives, and the husbands of my several col- 

 lateral sister, and of my several female cousins are my brothers-in-law. 



The third collateral line, in its four branches, is a counterpart of the second, 

 with the exception of one additional ancestor. It will be sufficient to give the 

 series in one branch. My father's father's brother is my grandfather, his son is my 

 father, his children are my brothers and sisters, the children of the latter are my 

 sons and daughters, and their children are my grandchildren. 



It thus appears that the Amazulu system of relationship is clearly defined as well 



= my father's father's son = my father's brother = my father = rebdba ; and that my mother's 

 mother's brother's son = my mother's mother's son = my mother's brother = umaluma, my uncle. 



" Many of the proper terms of relationship are not used in common conversation. A man calls his 

 wife comtaname, my child, or he may call her ' mother of his child,' or ' child of her father.' So also 



a woman calls her husband by the name of her child ; father of . We have boy instead of son ; 



girl instead of daughter. We often hear umtana ka bciba, child of my father, i. e., father's brother ; 

 umtana wodcida wabo ka babd = child of the sister of my father." 

 59 April, 1870. 



