184 BELIEFS AND USAGES OF ‘CHICKASAW [BTH. ANN. 44 
collectively, and his Chickasaw informant and one Choctaw informant 
give it as the term which a woman applied to her sisters collectively, 
while substitute terms appear in three cases when it is a question of 
the use of a collective term by a man for his sisters and a woman for 
her brothers. In the more extended applications we find a still 
greater tendency to employ itibapicili for persons of the same sex. 
According to this the term was used by a Chickasaw man for the 
father’s brother’s sons (older or younger), the mother’s sister’s sons, 
the father’s sister’s sons’s sons, and the elder of the father’s father’s 
brother’s son’s sons, and by a Chickasaw woman for the father’s 
brother’s daughters (older or younger), the mother’s sister’s daugh- 
ters, and the father’s sister’s son’s daughters. If we are to trust the 
same list the employment of this term was not so general in Choctaw, 
since it was not used for the mother’s sister’s children by individuals 
of either sex, nor for the father’s father’s brother’s sons’s sons, or the 
father’s sister’s son’s sons, while but one of Morgan’s Choctaw in- 
formants gives it for the father’s brother’s children and the father’s 
sister’s son’s daughters. 
apopik is said to have been.an old Choctaw term applied by a 
woman to her husband’s brothers, uncles, and nephews. 
haloka, “sacred,” “beloved,” was used in Choctaw for the son-in- 
law, father-in-law, and mother-in-law. 
kamassa, “strong,” “ripe in years,” was a name given by a man or 
woman to his or her father-in-law and mother-in-law. They would 
call their son-in-law tOpaca, or, if he had children, tcipota ink, 
“the children’s father,” while they called their daughter-in-law 
sipok tek, “my granddaughter.” Parents-in-law and children-in- 
law would never jest with each other. Sons-in-law and daughters- 
in-law would not even enter a house in which sat a parent of the 
wife or husband. If it was necessary for them to get anything out 
of that house, they would throw into it a stick of wood or a corncob, 
whereupon the tabooed persons would go out and give them a chance 
to enter. All of the other relatives could jest freely together, 
especially brothers-in-law and sisters-in-law. 
Following is a tabulation of the Chickasaw system; the Choctaw 
variants can readily be introduced by the reader. 
