Whether the second mode of differentiation has taken place among the Omahas, and just in the order described by Major Powell, is an open question. This mode is thus stated: "Second, by the multiplication of the orders of units and the specialization of the subordinate units so that subordinate organizations perform special functions. Thus cities may be divided into wards, counties into towns." Subgentes, as well as gentes, were necessary among the Omahas for marriage purposes, as is shown in §§ [57], [78], etc. The recent tendency has been to centralization or consolidation, whereas there are strong reasons for believing that each gens had four subgentes at the first; several subgentes having become few in number of persons have been united to the remaining and more powerful subgentes of their respective gentes.
The third mode of differentiations of organs in the State is "by multiplication of corporations for specific purposes." The writer has not yet been able to find any traces of this mode among the Omahas and cognate tribes.
§ 8. Two classes of organization are found in the constitution of the State, "those relating directly to the government, called major organizations, and those relating indirectly to the government, called minor organizations." The former embraces the State classes, the latter, corporations.
STATE CLASSES.
These have not been clearly differentiated. Three classes of men have been recognized: Níkagáhi, wanáce, and cénujiñ´ga.
In civil affairs, the nikagahi are the chiefs, exercising legislative, executive, and judicial functions. They alone have a voice in the tribal assembly, which is composed of them. The wanace, policemen, or braves, are the servants or messengers of the chiefs, and during the surrounding of a herd of buffalo, they have extraordinary powers conferred on them. (See §§ [140] and [297].)
The cenujiñga, or young men, are the "common people," such as have not distinguished themselves, either in war or in any other way. They have no voice in the assembly, and during the buffalo hunt they must obey the chiefs and wanace.
In religious affairs, which are closely associated with civil ones, we find the chiefs having a prominent part. Besides the chiefs proper are the seven keepers of the sacred pipes, or pipes of peace (see §§ [14]-[19], [287], [296]), and the keepers of the three sacred tents (see §§ [13], [22]-[24], [36], [295]). The functions of these keepers of the sacred tents, especially those of the two Hañga men, appear to be both religious and civil. Of these two men, [P]a¢in-nanpajĭ said: "The two old men, Wakan´-man¢in and [T]e-han´man¢in, are the real governors of the tribe, and are counted as gods. They are reverenced by all, and men frequently give them presents. They mark the tattooed women." Frank La Flèche denied this, saying that these two old men are the servants of the Hañga chief, being only the keepers of the sacred tents of his gens. J. La Flèche and Two Crows said that while there were some "níkacin´ga qubé," sacred or mysterious men, among the Omahas, they did not know who they were. Some of the chiefs and people respect them, but others despise them. It is probable that by níkacin´ga qube, they meant exorcists or conjurers, rather than priests, as the former pretend to be "qube," mysterious, and to have supernatural communications.
There is no military class or gens among the Omahas, though the Ponka ₵ixida gens, and part of the Nika[p]aᴐna gens are said to be warriors. Among the Omahas, both the captains and warriors must be taken from the class of cenujiñga, as the chiefs are afraid to undertake the work of the captains. The chiefs, being the civil and religious leaders of the people, cannot serve as captains or even as subordinate officers of a war party. Nor can they join such a party unless it be a large one. Their influence is exerted on the side of peace (see §§ [191], [292]), and they try to save the lives of murderers. (See § [310].) They conduct peace negotiations between contending tribes. (See §§ [220], [292].)
All the members of a war party, including the captains, lieutenants, and wanace, as well the warriors, are promoted to the grade or class of (civil) wanace on their return from battle. (See § [216].)