SW ANTON— TIMUCUA RELATIONSHIP 



were so extended as to include sets of persons related by clan but not 

 necessarily by blood. Had we complete information we should find 

 without doubt that the term for father's brother extended to all the 

 older men of the father's clan, that the term for father's sister extended 

 to all the older women of the father's clan, the term for mother's sister 

 to all the older women of the speaker's clan, and the term for mother's 

 brother to all the older men of the same clan. Similar wide extensions 

 would also be found probably in other terms, such as those for brother 

 and sister, child, brother's (or sister's) child, and in some of the terms 

 due to marriage, like brother-in-law, sister-in-law, son-in-law, and 

 daughter-in-law. Certain extensions are indeed indicated by Pareja 

 and have been incorporated into the tables, and we may confidently 

 assume them in many other cases. Yet, if Pareja is to be relied upon, 

 so many terms extended across clan lines that only seven at the most 

 connoted groups confined strictly within clan boundaries. These were 

 the terms for father's brother, father's sister, father's sister's child, 

 mother's sister, mother's brother, wife's (or husband's) brother, and 

 wife's (or husband's) sister. This would be true of the last two, how- 

 ever, only in case the men and women so designated were the men and 

 women of the wife's or husband's clan. If they were the men and 

 women whom the wife or husband called brother and sister, they 

 might include members of every clan in the tribe. The various terms 

 for brother and sister were applied to all those whose fathers the 

 speaker called father or father's brother and to all those whose mothers 

 the speaker called mother or mother's sister. Of course, those related 

 through their mothers were actually members of the same clan, but 

 those related through their fathers would be such only if their fathers 

 had married women belonging to that clan. Pareja seems to record 

 six phratries, and there appears to be no good reason why four or 

 five brothers might not have married into all of these except their 

 own and perhaps that of their father, so that their children would 

 belong to four or more. Nevertheless, in accordance with the Timucua 

 terminology those children would be brothers and sisters to one 

 another. But if anything were lacking in the way of distribution of 

 blood among the clans in this generation, it would be supplied in the 

 next. There a man called "my child" his own child and anyone whose 

 father he called elder brother or younger brother, and as well anyone 

 whose father he called maternal uncle. So far as we know the maternal 

 uncles could marry into any phratry outside of their own, except 

 perhaps that of their father, and the same was true of the other males 

 in this group, whose mothers, as we have seen, might themselves 

 belong to nearly all of the different phratries. The number of persons 



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