250 SYSTEMS OF CONSANGUINITY AND AFFINITY 



First Indicative Feature. My brother's son and daughter, Ego a male, I call 

 In-pit'-h, and Pai-ya, the last meaning step-daughter. With Ego a female, they 

 are my nephew and niece, for which a term in common gender, lu'-pote, is used. 



Second. My sister's son and daughter, Ego a male, I call In-pit'-Ji and Pai-ya, 

 the latter step-daughter. With Ego a female, I call them Pan'-ta and Pee'-see, the 

 latter meaning step-daughter. 



Third. My father's brother is my step-parent, Na-magh'-has. 



Fourth. My father's brother's son and daughter, Ego a male, I call Es-hup', and 

 En'-naks, the latter signifying my step-sister. With Ego a female, Ne-pah', and 

 En'-nalcs. 



Fifth. My father's sister is my aunt, Na-sis'-sas. 



Sixth. My mother's brother is my uncle, Na-lca'-kas. 



Seventh. My mother's sister is my step-parent, Na-magh'-has. 



Eighth. My mother's sister's son and daughter, same as in Fourth. 



Ninth. The relationship of grandfather's brother is not given. 



Tenth. The relationship in the collateral lines are not carried beyond collateral 

 brothers in the Table, 



With respect to the relationship between the children of a brother and sister, 

 they are the same as between the children of two brothers. 



In the Salish and Spokane, Mr. Gibbs encountered one of the most intricate 

 and difficult of all the forms given in the Table, from the great fulness of the 

 nomenclatures, and the minute specializations they represent. These dialects, also, 

 are far from being as accessible as those east of the mountains through natives 

 speaking English. Until better facilities are afforded, or these dialects are acquired 

 by Protestant missionaries, the system of relationship of the nations of the Pacific 

 coast in its full range and complexity will be difficult of ascertainment. That they 

 have an elaborate system, defining the relationships of all their kindred, near and 

 remote, and that it is both coherent and logical, there can be no reasonable doubt. 1 



From the general character of that portion of the Yakama system contained in 



1 Mr. Gibbs remarks upon certain Yakama relationships as follows : 



1. "Father, Pe-shet'; papa, Too-ta; child addressing him, 'my father,' Na-too-tas. After the 

 death of a near relative, Kwu-ten. 



2. Mother, Pe-chah' ; mamma, Eet'-la ; child addressing her, 'my mother,' Na-eet'-las. After 

 the death of a relative, Kwu-ten. 



3. Son. Both parents addressing a son use En-meshl'. The father, in speaking to others of a 

 son grown up, says Mi-an'-nash, and the mother, Isht ; En-misht = my son. To a child they use 

 Te-tah'. After the death of a near relative, they use Kwu-ten, in speaking of or to either son or 

 daughter. En-lcwu-ten, my son or my daughter. The father of a grown-up daughter calls her 

 Isht, and En-misht'; and the mother, Pap. To any young one they say Is-shah'. 



I am more in doubt if I understand perfectly the following. As near as I now can give it, the 

 names for brothers and sisters are, elder brother, addressing a brother or sister, Piap or Yai'-ya. 



Na-al'-yas, my elder brother. 



Younger brother, addressed by brothers, Es-hap'; by sisters, Pat-shet, or Ne-kah, or In-kaks, speak- 

 ing of him. 



Elder sister, Pats. 



Younger sister, addressed by brothers, Ats ; by sisters, A-seep. Also familiarly called Nei'-ya." 



