﻿11,1711 
  HER-LA 
  PLESCHE] 
  SOCIAL 
  LIFE 
  335 
  

  

  for 
  the 
  custom 
  under 
  discussion; 
  it 
  is 
  more 
  likely 
  that 
  the 
  benefits 
  

   to 
  be 
  derived 
  from 
  the 
  daily 
  emphasis 
  of 
  kinship 
  as 
  a 
  means 
  to 
  hold 
  

   the 
  people 
  together 
  in 
  peaceable 
  relations 
  had 
  to 
  do 
  with 
  the 
  estab- 
  

   lishment 
  of 
  the 
  custom, 
  which 
  was 
  strengthened 
  by 
  the 
  sanctity 
  

   attached 
  to 
  the 
  personal 
  name. 
  This 
  interpretation 
  seems 
  to 
  accord 
  

   with 
  the 
  comment 
  made 
  by 
  an 
  aged 
  Omaha 
  on 
  the 
  custom 
  of 
  the 
  

   white 
  people 
  of 
  addressing 
  one 
  another 
  by 
  name, 
  particularly 
  mem- 
  

   bers 
  of 
  the 
  same 
  family: 
  "It 
  sounds 
  as 
  though 
  they 
  do 
  not 
  love 
  

   one 
  another 
  when 
  they 
  do 
  not 
  use 
  terms 
  of 
  relationship. 
  " 
  

  

  While 
  only 
  kinship 
  terms 
  were 
  used 
  in 
  social 
  intercourse, 
  no 
  one, 
  

   not 
  even 
  children, 
  being 
  called 
  by 
  a 
  personal 
  name, 
  there 
  was 
  a 
  term 
  

   employed 
  in 
  making 
  a 
  formal 
  address 
  to 
  a 
  stranger: 
  leage'ha, 
  "friend 
  ;" 
  

   this 
  term 
  was 
  used 
  also 
  between 
  men 
  not 
  closely 
  related 
  to 
  each 
  other. 
  

   Its 
  use 
  was 
  confined 
  strictly 
  to 
  men. 
  When 
  a 
  man 
  of 
  distinction 
  was 
  

   spoken 
  to, 
  etiquette 
  demanded 
  that 
  he 
  be 
  addressed 
  as 
  i 
  n 
  slia'ge, 
  

   "aged 
  man;" 
  the 
  term 
  was 
  one 
  of 
  respect 
  and 
  implied 
  his 
  possession 
  

   of 
  wisdom, 
  dignity, 
  and 
  position. 
  A 
  woman 
  addressed 
  another 
  of 
  

   her 
  sex 
  as 
  wihe' 
  , 
  "younger 
  sister," 
  and 
  when 
  speaking 
  to 
  a 
  boy 
  or 
  

   a 
  young 
  man 
  she 
  had 
  to 
  use 
  the 
  term 
  kage', 
  "younger 
  brother." 
  

  

  Under 
  no 
  circumstances 
  would 
  politeness 
  permit 
  a 
  person 
  to 
  ask 
  

   a 
  stranger 
  his 
  name 
  or 
  what 
  business 
  brought 
  him 
  to 
  the 
  tribe. 
  If 
  

   one 
  was 
  curious 
  he 
  must 
  await 
  the 
  development 
  of 
  events. 
  It 
  is 
  said 
  

   that 
  men 
  sent 
  on 
  an 
  embassy 
  from 
  another 
  tribe 
  have 
  come, 
  trans- 
  

   acted 
  their 
  business, 
  and 
  departed 
  without 
  anyone 
  learning 
  their 
  

   personal 
  names. 
  

  

  A 
  curious 
  reversal 
  of 
  these 
  social 
  customs 
  is 
  shown 
  in 
  the 
  following 
  

   sayings 
  about 
  birds: 
  

  

  The 
  whip-poor-will 
  sings 
  its 
  own 
  name, 
  Tia'hugthi 
  ("translucent 
  

   skin"). 
  

  

  An 
  unidentified 
  bird 
  having 
  a 
  brown 
  back, 
  yellow 
  breast, 
  and 
  a 
  

   black 
  ring 
  around 
  the 
  neck, 
  says, 
  Oki'te 
  dada 
  n 
  ? 
  ("Of 
  what 
  tribe 
  are 
  

  

  you?"). 
  

  

  The 
  meadow 
  lark, 
  which 
  heralds 
  the 
  time 
  for 
  the 
  ceremonies 
  con- 
  

   nected 
  with 
  the 
  children 
  (see 
  p. 
  118), 
  sings, 
  Qni'tethu 
  n 
  gthi 
  tegaze 
  

   (" 
  winter 
  will 
  not 
  come 
  back"). 
  

  

  Generally 
  two 
  meals 
  were 
  taken, 
  one 
  in 
  the 
  morning, 
  the 
  other 
  at 
  

   night. 
  When 
  the 
  food 
  was 
  cooked 
  it 
  was 
  removed 
  from 
  the 
  fire 
  and 
  

   the 
  kettles 
  were 
  set 
  near 
  the 
  mother's 
  place 
  in 
  the 
  tent. 
  The 
  family 
  

   took 
  their 
  places 
  in 
  a 
  circle 
  around 
  the 
  fire. 
  If 
  there 
  were 
  neigh- 
  

   bors 
  or 
  informal 
  guests, 
  they 
  sat 
  with 
  the 
  family. 
  The 
  mother 
  

   apportioned 
  the 
  food 
  into 
  bowls, 
  which 
  she 
  set 
  on 
  a 
  skin 
  spread 
  in 
  

   front 
  of 
  those 
  who 
  were 
  to 
  eat. 
  In 
  the 
  duty 
  of 
  passing 
  the 
  food 
  she 
  

   might 
  be 
  assisted 
  by 
  her 
  elder 
  daughter 
  or 
  some 
  near 
  kinswoman 
  

   or 
  an 
  intimate 
  friend. 
  After 
  all 
  had 
  been 
  served, 
  including 
  herself, 
  

   the 
  father 
  or 
  the 
  principal 
  guest 
  made 
  the 
  offering 
  of 
  food, 
  lifting 
  a 
  

  

  