182 BELIEFS AND USAGES OF CHICKASAW [BTH. ANN. 44 
13. pok (grandchild). The equivalent of Muskogee osuswa. Mas- 
culine and feminine are differentiated by suffixing the male and fe- 
male terms nakni and tek, but it is rather surprising that in Morgan’s 
lists it is the male who is normally distinguished from the female in 
this manner and not the reverse. This would suggest that the original 
term applied rather to women than to men. It has the same general 
application as the Muskogee equivalent. One peculiar usage, however, 
by both sexes, is to designate by it the son’s wife, the sister’s son’s 
wife, and the brother’s son’s wife. In this situation it takes the 
feminine sign tek, which may perhaps account for the fact that this 
does not ordinarily appear in its more general usage. Byington says 
that the term was extended to the son-in-law. The application of 
the terms for “son” and “daughter ” and “brother ” and “sister” 
being so widely extended it was only natural that this one should 
cover a still broader field. Thus Cushman very well says: “ Every 
grandson and granddaughter became the grandson and granddaugh- 
ter of the whole tribe, since all the [paternal] uncles of a given person 
were considered as his fathers also; and all the mother’s sisters were 
mothers; the cousins, as brothers and sisters; the nieces [through 
parents of the same sex as the speaker], as daughters; and the 
nephews [under the same circumstances] as sons.” *# 
MarriaGe Re_atioNsHirs 
14. waya or iho (Chickasaw), taketci (Choctaw) (wife). Corre- 
sponding to Muskogee hewa. 
15 and 16. potci (father-in-law), potci ohoyo (mother-in-law). 
These correspond to Muskogee mahe and hoktalwa, respectively, 
differing in that they are founded on one stem, and also in being 
applied only by males. Like mahe and hoktalwa they are also ex- 
tended to the brothers, sisters, and antecedents of the parents-in-law. 
17. alok (brother-in-law). This was bestowed by a man or woman 
upon the sister’s husband. With the diminutive ending, in the form 
alokosi, it was also used for the wife’s or husband’s brother, and, with 
the feminine sign ohoyo, for the wife’s or husband’s sister. In Choc- 
taw, however, a woman calls her husband’s brother ombalaha. This 
corresponds most closely to Muskogee kaputci, the functions of which 
are, however, covered in part by haiya and kanohmi. 
18. kanohmi, “my relative” (Chickasaw). Applied by a man to 
his wife’s sister’s husband and his wife’s brother’s wife, and by a 
woman to her husband’s sister’s husband and his brother’s wife. I 
have no examples of the use of this term in Choctaw. The nearest 
Muskogee correspondents are hatcawa and ehiwa. 
14 Cushntan, Hist. Choc., Chic., and Natchez Inds., p. 528. 
