6. I being male, the children of my male and female cousins are called by the same name as the grandchildren of my sisters, mutthari. 7. The brothers of my grandfathers, and those of my grand mothers, and also their sisters, are my grandfathers and grandmothers. Whatever title my father’s father has, his brothers have; and so of the sisters of my mother’s mother. 8. My elder brother is called gelanowe, and my younger brother is called tarte. My elder sister is called maranowe, and my younger sister is called tarte. There is no collective term by which I can designate all my brothers and sisters, whether older or younger than myself. 9. The Narrinyeri make a difference in the termination of relationships, according as they are used in the first, second, or third person. Thus; Nanghai, is my father. Gelanowe, my elder brother. Ngaiowe, your father. Gelauwe, your elder brother. Yikowalle, his father. Gelauwalle, his elder brother. Nainkowa, my mother. Maranowe, my elder sister. Ninkuwe, your mother. Marauwe, your elder sister. Narkowalle, his mother. Marauwalle, his elder sister. Generally the difference in the terminations is nowe for my, auwe for your, and walle for his or hers. A father and child, when spoken of together, are called retulengk; mother and child, ratulengk. 10. The Narrinyeri have words which signify bereaved persons answering to our words widow and widower. A widower, is Randi. Fatherless, Kukathe. A widow, Yortangi. Motherless, Kulgutye. One bereaved of a child, Main- One bereaved of a maiyari. brother or sister, Muntyuli. These particulars may not be very interesting, but they are important as indications of the race to which the Aborigines RELATIONSHIPS. 51
