OF THE HUMAN FAMILY. 249 



addressed by Eyo, by the term of relationship. The minute discriminations of tlic 

 system, and its opulent nomenclature, tend to the inference that when produced in 

 full, it will be found to contain all of the radical characteristics of the system, and 

 that the special use of reciprocal terms will find a rational explanation. 



2. Okinaken. The fragment of the Okiuaken system was obtained from Mrs. 

 Koss, a native of this nation, at Red-River Settlement. An absence of many years 

 from her native country had rendered her so distrustful of her knowledge of the 

 system that she would not undertake to give its details. 



III. Sahaptin Nation. 



1. Sahaptin, or Xez Perce. 2. Paloos. 3. Wala-Wala and Taikh. 4. Yakama. 

 5. Klikitat. 



The Salish and Sahaptin stock languages are spoken by a larger number of 

 distinct nations, and in a greater number of dialects, than any other withiu 

 this area. Of the Sahaptin nations only one, the Yakama, is represented in the 

 Table. The schedule was furnished by Mr. Gibbs. A part only of the terms 

 of relationship are given, and these are incapable of interpretation without the 

 remainder of the nomenclature, and without a more explicit knowledge of the classi- 

 fication. Upon the Yakama system Mr. Gibbs, in his letter to the author, remarks : 

 " This language, as usual, has a very complicated nomenclature of relationships, 

 and, I believe, it is a little difi'erent from that of the Selish. In some instances, 

 besides the name for the relationship itself, as Pe-sliet\ father, there is the familiar 

 one Too-ta, equivalent to ' papa,' which, I believe, is used only in speaking to the 

 person, while the former is used exclusively in speaking of him. Besides these, 

 there is an expression, the exact force of which I do not understand, further than 

 that it is applied after a death occurs in the family, namely, Kiouten. It is equally 

 applied to the father, mother, sons, or daughters, and may, therefore, have some 

 such signification as ' bereaved.' 



"The distinction that is made by the sexes in speakmg to the father and 

 mother, and certain other relatives in the Spokane, are, I understand, not made in 

 the Yakama, though they are as between brothers and sisters, where we find not 

 only different words used in addressing and speaking of one another, but the two 

 sexes address one another differently, the whole being complicated by the distinc- 

 tions of relative age." 



" The general word ' brother' does not, I believe, exist ; but as near as I can 

 understand the word Halgh (plural, thaigh-jua), perhaps literally signifying 'friend,' 

 is used to denote brothers or cousins, when speaking of them at large ; and the 

 same is the case in Spokane." It will be seen, however, in the Table, that the term 

 En-haigh is the term for step-brother, which explains its application to a collateral 

 brother. 



" Some of these relations," he continues, "are reciprocal. Thus grandfather and 

 grandson are both Poo-sha. ... I have not followed out to the letter your instruc- 

 tions about inserting the pronoun ' my,' in aU cases, because it was not always given 

 me in return, and I was not certain why. For that reason I did not change the 

 vocative form. Neither have I always translated the word, as I am not sufficiently 

 certain of the force of many of them." 



32 March, 1870. 



