Page:The Melanesians Studies in their Anthropology and Folklore.djvu/59

] natuk; his real father, tur tamana; tur tasina, his brother not his cousin .'

(3) A general term qaliga embraces all of the other side of the house who have been brought near by marriage, fathers-in-law, mothers-in-law, sons- and daughters-in-law, and all their brothers and sisters. A man and his wife's brother call one another wulus, and a woman and her husband's sister call one another walu; but the man is also called walu; and both terms are extended to the cousins of the husband or wife. A woman does not call her husband's brother her brother-in-law; she is nothing to him, though her children, being his brother's children, are called his. A man calls his daughter-in-law tawarig. There is, moreover, a term of marriage relation to which no equivalent exists in English; parents whose children have intermarried call one another gasala, which may be translated fellow-wayfarers.

A genealogical table or pedigree of a Mota family (see p. 38) will supply examples of the various relationships subsisting, and make clear the application of the various terms. The two veve, the two sides of the house, are distinguished by the letters A and B for males, a and b for females. All A and a, B and b, are sogoi respectively, as belonging to the same side of the house; and as besides they are 'near' to one another by blood, they will call one another tasiu and tutuai when the relationship strictly conveyed by those words is absent. The prefix Ro marks a feminine name. The points in the pedigree marked with asterisks require some explanation, but are almost entirely covered by the principle that a man's sister's son, his vanangoi, takes his place in the family on the same