HOLMES ANNIVERSARY VOLUME 



terms which seem to have taken on a particularly vigorous develop- 

 ment in Timucua. These are of two kinds — names given to deceased 

 relatives directly, and names given to persons related to self through 

 the deceased person. Of the former we find names for the father, 

 mother, father's brother, and elder and younger brother. It is prob- 

 able that the list is incomplete and that there were similar names for 

 the mother's sister and own sister. Of the second kind of post-mortem 

 nomenclature we have the following: a name for the father, father's 

 brother, and mother's brother after the mother's death; a name for 

 the mother, father's sister, and mother's sister after the father's death; 

 names for the brother and sister after the death of either parent; 

 a name for a man's brother's children after the death of either parent, 

 and a name for a woman's sister's children after the death of either 

 parent. The first set of names seems to be purely descriptive. Piliqua, 

 the principal term employed by brothers and sisters to each other and 

 to their children, is probably a Timucua equivalent for "orphan". 

 The term applied to the father and uncles after the mother's death is 

 identical with that for grandfather, and the term applied to the mother 

 and aunts after the death of the father is identical with that for grand- 

 mother. It would seem as if the breaking of this link were thought to 

 have forced the other relatives of the same generation one generation 

 back. 



While there were very few terms of relationship that were abso- 

 lutely reciprocal, it is evident that yame and yamemitana, tafi and 

 tafimitana, nubo and nubomitana, nasi and nasimitana, which indicated 

 relationships through marriage, were really such. Unfortunately, 

 while the usage of the two last sets is apparent, that of the others is 

 by no means clear. 



The evident connection between the terms used for the father and 

 grandfather and those employed for father's sister and grandmother 

 deserves notice. In Creek the second of these associations is carried 

 further, the names for grandmother and for father's sister being 

 identical. The striking resemblance between the terms for father's 

 sister and mother's brother is also worthy of attention and can 

 scarcely have been due to chance. Possibly some connection exists 

 between the stem qisito, signifying grandchild, and qisotimi, one of 

 the terms for father's sister's child. Qiena, the male term for "child", 

 may have some connection with qianima, "younger", which appears 

 in such a compound as yacha qianima, younger sister. 



From definite statements of Pareja we know that the Timucua 

 were divided into totemic clans with matrilineal descent, and hence 

 we may feel sure that many of the terms of relationship above given 



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