OF THE HUMAN FAMILY 571 



It will be noticed that a single term is employed to express the four relationships 

 of uncle and aunt, nephew and niece; and that it is an arrested or defective 

 development of them. The striking fact is that the introduction of a new and 

 perhaps foreign element into the system touched the precise relationships, and no 

 other, which mark the transition from the Malayan into the Turanian form. The 

 remainder of this line is a counterpart of the one last above described. 



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

 father ; his son is my brother, elder or younger ; and the son and grandson of this 

 brother are my son and grandson. The other branches of this line are counter- 

 parts of the corresponding branches of the second. 



The marriage relationships both in Tongan and Fijian tend in a striking manner 

 to confirm the position elsewhere taken that compound marriages in communal 

 families prevailed universally in the primitive ages when the classificatory system 

 was formed. 



Take the following illustrations : 



Tongan. Fijian. Hawaiian. 



My brother's wife (m. s). Unoho, My wife. Noqu Daqu', My back. Wahena, My wife. 

 My wife's sister (m. s). Unoho, " wife. Noqu Daqu', " back. Wahena, " wife. 



My husband's brother (/. ") 



g x r Unoho, ' husband. Watequ', husband. Kane, ' husband. 



My sister's husband (/.") 



g s c Unoho, ' husband. Noqu Daqu', ' back. Kane, ' husband. 



My father's brother's") 



son's wife (m. s). j Unoho ' ' wife " Noqu Daqu', ' back. Wahena, " wife. 



My mother's sister's son's) 



wife (m s) ) Unoho, " wife. Noqu Daqu', ' back. Wahena, " wife. 



My father's brother's \ 



daughter's husband V Unoho, " husband. Noqu Daqu', " back. Kai-ko-e-ka, brother - 



(f. s). ) in ' law - 



My mother's sister's ) 



daughter's husband I Unoho, " husband. Noqu Daqu', " back. Kai-ko-e-ka-y, 



(/. s). ) 



Wherever the relationship of wife is found in the collateral line that of husband 

 must be recognized in the lineal ; and more than this, if the wife of my father's 

 brother's son is my wife as well as his, then my wife is doubtless his wife as well 

 as mine. 



With respect to the term Noqu Daqu it must be understood as an express denial 

 of the conjugal relationship ; and as a probable substitute for Watequ = husband 

 or wife. Mr. Fison significantly remarks (Note E) : " Noqu Daqu'. This appears 

 = brother-in-law or sister-in-law. Some natives gave me Watequ in those places 

 where Noqui Daqu' appears ; and it is evident Noqul Daqu' is Watiqu in theory 

 from the fact that the children of JWoqu Daqu' are Luvequ" i. e., my children. 



The presence of a Turanian element in the Tongan and Fijian systems is the 

 remarkable fact concerning it. How is it to be explained 1 The Tongan has the 

 relationship of uncle, restricted to the mother's brothers, that of aunt restricted to 

 the father's sisters ; and that of nephew and niece restricted to the children of a man's 

 sisters, and of a woman's brothers. In like manner the Fijian has the four rela- 



