PERSONAL HABITS, POLITENESS, ETC.
§ 104. Personal habits.—The Omahas generally bathe (hi¢á) every day in warm weather, early in the morning and at night. Some who wish to do so bathe also at noon. "Jackson," a member of the Elk gens, bathes every day, even in winter. He breaks a hole in the ice on the Missouri River and bathes, or else he rubs snow over his body. In winter the Omahas heat water in a kettle and wash themselves (ʞig¢íja). This occurs in some cases every week, but when a person is prevented by much work it is practiced once in two or three weeks. There are some who are not so particular about washing. One chief, Wackanman¢in, was nicknamed "The man who does not wash his hands," and his wife was styled "The woman who does not comb her hair." Wackanman¢in heard of this, and it shamed him into better habits. It was always the custom to brush and comb their hair, and the writer has a specimen, "qade-mi-ʞahe," such as served the Omahas of a former generation for both brush and comb. The Ponkas used to bathe in the Missouri every day. The Pawnees used to neglect this custom, but of late years they have observed it. La Flèche and Two Crows prefer the sweat-bath to all other ways of cleansing the body. They say that it is not a sacred rite, though some Indians pretend that it is such; and it is so described in the myths. Cedar twigs are still dropped on the hot stones to cause a perfume.
§ 105. Politeness.—When friends or kindred have not met for about a month they say, on meeting, "Hau! kagéha," Ho! younger brother, "Hau! negíha," Ho! mother's brother, etc., calling each other by their respective kinship titles, if there be any, and then they shake hands. There are no other verbal salutations. Parents kiss their children, especially when they have been separated for any time, or when they are about to part. When the chief, Standing Grizzly Bear, met Peter Primeau, Mantcu-hi-nqti, and Cahie¢a at Niobrara in January, 1881, he embraced them, and seemed to be very deeply affected. La Flèche and Two Crows did not know about this custom, which may have been borrowed by the Ponkas from the Dakotas.
When persons attend feasts they extend their hands and return thanks to the giver. So also when they receive presents. When favors are asked, as when the chiefs and brave men interpose to prevent the slaying of a murderer, each extends a hand with the palm towards the would be avengers, or he may extend both hands, calling the people by kinship titles, with the hope of appeasing them. If a man receives a favor and does not manifest his gratitude, they exclaim, "Wajé-¢iñge áhan!"—He does not appreciate the gift! He has no manners! They apply the same expression to the master of a tent who does not show any desire to be hospitable to a visitor.
A person is never addressed by name, except when there are two or more present who are of the same kinship degree. Then they must be distinguished by their names. They seldom call a person by name when speaking about him. This rule is not observed when guests are invited to feasts. The criers call them by name. When men return from war the old men, who act as criers, halloo and recount the deeds of each warrior, whom they mention by name. After a battle between the Ponkas and Dakotas, in 1873, as the former were returning to the village after the repulse of the latter, Nanbe-¢iʞu, of the Wajaje gens, stopped at the house of Mantcu-ʇañga, who had distinguished himself in the fight. Nanbe-¢iʞu gave a yell, and after leaping a short distance from the ground, he struck the door of the house with the blunt end of the spear, exclaiming "Mantcu-ʇañga, you are a Wajaje!" In making presents, as after returning from war, the donor can mention the name of the donee.
People never mention the names of their parents or elders, of their iʇigan, iʞan, etc. A woman cannot mention her iʇinu's name; but if her isañga (younger brother) be small, she can call his name.
Mothers teach their children not pass in front of people, if they can avoid it. Young girls cannot speak to any man except he be a brother, father, mother's brother, or a grandfather, who is a consanguinity. Otherwise they would give rise to scandal. Girls can be more familiar with their mother's brother than with their own brothers. Even boys are more familiar with their mother's brother than with their own father, and they often play tricks on the former.
Politeness is shown by men to women. Men used to help women and children to alight from horses. When they had to ford streams, the men used to assist them, and sometimes they carried them across on their backs. Even if a man is not the woman's husband, he may offer to carry her over instead of letting her wade. One day, a young woman who was on her way to Decatur, Nebr., with her brother, wished to stop at a spring, as she was thirsty. The ground by the spring was muddy, and the woman would have soiled her clothing had she knelt. But just then Maxewa¢e rode up and jumped from his horse. He pulled up some grass and placed it on the ground, so that the woman might drink without soiling her dress. Such occurrences have been common.
§ 106. Hospitality.—All who are present at meal-time receive shares of the food. Even if some who are not on friendly terms with the host happen to enter suddenly they partake. But only friends are invited to feasts. Should one arrive after all the food has been divided among the guests, the host gives part of his share to the new-comer, saying, "Take that." The new-comer never says, "Give it to me." Should a woman come the host gives her some of the uncooked food, and tells her to take it home and boil it. Sometimes the host sees several uninvited ones looking on. Then he tells his wife to boil some food for them. Or, if the wife was the first to notice their presence, she asks her husband's permission. He replies, "Yes, do it."
Here and there in the tribe are those who are stingy, and who do not show hospitality. Should an enemy appear in the lodge, and receive a mouthful of food or water, or put the pipe in his mouth, he cannot be injured by any member of the tribe, as he is bound for the time being by the ties of hospitality, and they are compelled to protect him, and send him to his home in safety. But they may kill him the next time that they meet him.
When a visitor enters a lodge to which he has not been invited (as to a feast), he passes to the right of the fire-place, and takes a seat at the back of the lodge opposite the door.
The master of the lodge may sit where he pleases; and the women have seats by the entrance. Sometimes there is an aged male kinsman staying at the lodge, and his place is on the right side of the fire-place near the entrance. (Frank La Flèche. Compare § [112], as given by his father.)