876 FOX MORTUARY CUSTOMS AND BELIEFS. [ETH. ANN. 40, 
not be phonetic correspondents; therefore borrowing seems most 
likely. The same applies to the name of the brother of the culture- 
hero among the Foxes (Aiyapa '‘ti'“* and variants).”? Mexican Kicka- 
poo Pa’pa'ti‘a®, Ojibwa Naina'padam and Menomini Ona'pati obyi- 
ously resemble it; but these can not be phonetic correspondents; and 
so borrowing seems plausible. The case is different with regard to 
Fox Tcipaiyapo's““*, a rare alternate to Aiyapa'ta‘’. For Tcipaiya- 
po's*** has a phonetic equivalent among the Mexican Kickapoo and 
the Potawatomi [Prairie Band]. At present I can not determine 
with certainty whether this is a case of acculturation or an old in- 
herited word. 
Another point should be brought out here. Wi'sa‘ki‘“ and his 
brother Aiyapa'tii*" are referred to in the Indian texts of this paper 
as ‘our nephew(s),”’ etc. As noted above, “‘nephew”’ means sister’s 
son with a male speaker. Observe that in these sacred discourses 
the ordinary Fox word for “nephew” with the appropriate possessive 
pronoun is not used; and this holds true in other Fox texts on mor- 
tuary customs which are not reproduced here; and it also holds true 
for all Fox speeches I have heard at burials. On the contrary, in 
all such cases it is the exact phonetic equivalent of the Ojibwa, 
Ottawa, Peoria, Miami (etc.), and Shawnee terms according to the 
schedules of Morgan, Jones (unpublished), and Michelson (unpub- 
lished) ; naturally the appropriate possessive pronoun is used in any 
given passage. Thus, kenegwane's*’ ‘‘your (sing.) nephew,” keneg- 
wane senan™ ‘our (incl.) nephew,’ kKenegwane'senanag™ “our 
(incl.) nephews.”’? The ordinary respective equivalents are keneg- 
wa’, kenegwa‘enan™’, kenegwa'enanag™’. Obviously the first set 
are derived from the word for ‘son-in-law’ (Fox nenegwan"*' 
“my son-in-law”) with the addition of the diminutive suffix -'s-. 
This last kinship term has an exact equivalent in Ojibwa, Ottawa, 
Sauk, Kickapoo, and perhaps Peoria”? and Miami (ete.). This 
clearly favors the custom of cross-cousm marriage, but it is mter- 
esting to note that such a marriage is abhorrent to the Foxes at 
least. It may be noted, however, that according to the schedules of 
Morgan, Baraga, and Jones there are several kinship terms in Ojibwa 
which distinctly favor such a type of marriage, not merely one. And 
Lacombe’s Cree schedules favor it. It would be interesting to know 
whether among both of them cross-cousin marriage actually takes 
place. According to the evidence set forth it would seem that the 
sacrosanct word for “nephew”’ in Fox is probably due to accultura- 
tion and is not an old inherited one, even though the word occurs in 
Fox songs (e. g. Jones’ Fox Texts, 106.6, where a distorted form for 
“elder sister’’ occurs in the same song); but the ordinary word also 
20 Nah-pat-tay (given by Marsh, loc. cit.) is even closer to the Ojibwa and Menomini words; but I can 
not substantiateit. Sauk has the exact equivalent of at least one variant. 
21 My own Peoria schedules do not conform to this, but those of Morgan do 
