The designations by which the Omawhaws distinguish their various degrees of consanguinity are somewhat different in meaning from ours. Children universally address their father's brother by the title of father, and their mother's brother by that of uncle; their mother's sister is called mother, and their father's sister aunt. The same relative designations extend to the step-parents, relatives, and to those of the grand-parents. The children of brothers and sisters address each other by the titles of brother and sister. Step-parents treat their step-children with as much kindness and attention as their own; and a stranger in the family would not perceive any partiality shown to the latter; indeed the natural parent exacts such a course of conduct from the other, and a separation would probably ensue, from an opposite course being obstinately persevered in, as a parent will on no account suffer his or her offspring to be abused.
Natural children are generally retained by the {232} mother; but if she is willing to part with them, or at her death, they are received into the family of the father, where they experience the same kindness and attention as his other children; but an Indian will consider himself insulted, if he is told that he had no proper father or mother.
Some mothers of natural children will not permit them to visit the father, while she can controul them; they generally remain with the mother, and support her.
A man applies the title of We-hun-guh, or sister-in-law, to his wife's sister, until he takes her as his wife; he also calls his wife's brother's daughter Wehunguh, and may in like manner take her to wife: thus the aunt and the niece marry the same man.
A man distinguishes his wife's brother by the title of Tahong, or brother-in-law, and his son also by the same designation. He calls the wife of his brother-in-law Cong-ha, or mother-in-law.
A woman calls her husband's brother Wish-e-a, or brother-in-law, and speaks of his children as her own. Her husband's sister she distinguishes by the title of relationship, Wish-e-cong, or sister-in-law. Men who marry sisters address each other by the title of brother. All women who marry the same individual, even though not previously related, apply to each other the title of sister.
Remote degrees of consanguineous alliance are distinguished by their various appellatives, and are universally acknowledged.
It is a great singularity in the manners of the Omawhaws that neither the father-in-law nor mother-in-law will hold any direct conversation with their son-in-law; nor will he, on any occasion, or under any consideration, converse immediately with them, although no ill-will exists between them; they will not, on any account, mention each other's name in company, nor look in each other's faces; any conversation {233} that passes between them is conducted through the medium of some other person.
The Big Elk, Ongpatonga otherwise named Ar-re-cat-ta-wa-ho, which means Big Elk in the Pawnee language, married the daughter of Me-chah-pa, or the Horse-head. One day, on a visit to his wife, he entered the lodge of her father unobserved by him, who was busily engaged in playing with his dog, rubbing him with his hand, and frequently repeating his name, which unfortunately happened to be the same with that of the Big Elk in Pawnee. Mechahpa's wife, hearing her husband repeat this name in the presence of the son-in-law, after making many winks and signs without effect, arose from her seat and struck him violently with her fist upon the back, exclaiming, "You old fool! have you no eyes to see who is present? you had better jump upon his neck, (meaning that of the Big Elk) and ride him about like a dog." "Wah!" ejaculated Mechahpa, in surprise, at the sudden and emphatical salutation, and understanding the meaning of the address, he ran out of the lodge in confusion.
This extraordinary formality is carried to a great length, and is very rigidly observed. If a person enters a dwelling in which his son-in-law is seated, the latter turns his back, covers his head with his robe, and avails himself of the first opportunity to leave the presence. If a person visit his wife, during her residence at the lodge of her father, the latter averts himself, and conceals his head with his robe, and his hospitality is extended circuitously by means of his daughter, by whom the pipe is transferred to her husband to smoke. Communications or queries intended for the son-in-law are addressed aloud to the daughter, who receives the replies of her husband. The same formality is observed by the mother-in-law; if she wishes to present him with food, it is invariably handed to the daughter for him, or if she happens to be absent for the moment, it is placed on {234} the ground, and she retires from the lodge, that he may take it up and eat it. A ten year's separation will not change this custom. The Pawnees have no such formality, and on that account are said to be great fools.