Chapter IV (12)

ALGONQUINENSIS, a term used in old gazetteers and geographical dictionaries, for the Algonquins.

ALIETANS, a name for the Shoshones, or Snake Indians. See Ietans.

ALIBAMONS, or ALIBAMIS, ancient forms of orthography for the tribe of the Alabamas.

ALINA, a settlement of Pinzandare, New Spain, containing 20 Indian families, who have a commerce in maize and wax.

ALIPKONCK, an Indian village which, in 1659, stood on the east banks of the river Hudson, between the influx of the Croton, then called by the Dutch Saehkill, and the Indian village of Sing Sing. [Osinsing.] Aneebikong? place of leaves, or rich foliage.

ALLCA, an ancient province of the kingdom of Peru, south of Cuczo, inhabited by a race of natives, who made a vigorous stand against Manco Capac, the fourth emperor of the Incas, and called the conqueror. In this defence, they were favoured by the rugged character of the country, which abounds in woods, mountains, lakes, and gold and silver mines.

ALLEGAN, an agricultural and milling county of the state of Michigan, bordering on the east shores of lake Michigan. It is a derivative word, from Algonkin, and _gan_ the penultimate syllable of the Odjibwa term Sa-gi-e-gan, a lake.

ALLEGHANY, the leading chain of mountains of the United States east of the Mississippi, also one of the two principal sources of the Ohio river. Indian tradition attributes the origin of this name to an ancient race of Indians who were called Tallegewy, or Allegewy. This nation, tradition asserts, had spread themselves east of the Mississippi and of the Ohio. They were a warlike people, and defended themselves in long and bloody wars, but were overpowered and driven south by a confederacy of tribes, whose descendants still exist in the Algonquin and Iroquois stocks. Such is the account of the Delawares.

ALMOLOIA, a settlement of Zultepec in New Spain, of 77 Indian families; also, in Metepec, in the same kingdom, of 156 families.

ALMOLOLOAIAN, a settlement in the district of Colima, New Spain, of 60 Indian families.

ALOTEPEC, ib. has 67 families.

ALOZOZINGO, ib. has 110 families.

ALPIZAGUA, ib. has 36 families.

ALPOIECA, ib. has 42 families. Another, same name, of 115 families.

ALPOIECAZINGO, ib. has 140 families.

ALPONECA, ib. has 30 families. Another, same name, 77 families.

ALTAMAHA, a river of Georgia.

ALTOTONGA, the name of a settlement of Xalapa, in New Spain. The word signifies in the Mexican language, hot and saltish water, and this comes from the intermingled qualities of two streams which originate in a mountain near to each other, and form by their junction a river which runs into the lake of Alchichica.

ALZOUI, a settlement of 190 Indian families, of Tlapa, in New Spain, or Mexico. They are industrious, cultivating maize, cotton, French beans and rice.

ALMOUCHICO, the Indian name for New England, on the map of "Novi Belgii," published at Amsterdam in 1659.

AMACACHES, a nation of Indians of Brazil, of the province of Rio Janiero. They inhabit the mountains south of the city. They are numerous, and much dreaded, on account of the desperate incursions they have made into the Portuguese settlements. Their weapons are darts, and macanaw, a kind of club made of a very heavy wood. They poison their arrows and lances.

AMALISTES, a band of Algonquins, living on the St. Lawrence, and numbering 500 in 1760.

AMANALCO, an Indian settlement of the district of Metepeque, Mexico, of 1224 families.

AMAPAES, a barbarous nation of Indians in New Andalusia, to the west of the river Orinoco, near the mountains of Paria. They are valiant and hardy; sincere and faithful in their engagements. They live by the chace and by fishing. They make arms, which are tipped by vegetable poisons. They are at war with the Isaperices. Their territory is called, after them, Amapaya.

AMAPILCAN, a settlement of Tlapa, Mexico, containing 15 Indian families.

AMATEPEC, an Indian settlement of Zultepec, Mexico, situated on the top of a mountain, consisting of 80 families. Another settlement, of the same name, in the district of Toltontepec, has 15 Indians families. Both have a cold temperature.

AMATICLAN, a settlement of Huitepec, in Mexico, containing 43 Indian families.

AMATINCHAN, a settlement of Tlapa, Mexico, containing 62 Indian families.

AMATLAN, a settlement of Tanzitaro, Mexico, containing 60 Indian families. Another settlement of San Louis, has 380 families. Another, in the district of Cordova, has 220. Another, in Zacatlan 248. Another, in Cozamaopan has 150. All these bear the same name, with the prefix of the dedicatory patron, Santa Ana.

AMBOY, a bay of New Jersey. This part of the state was occupied, in ancient time, by a tribe or band of the Minci, who were called Sauhikans.

AMEALCO, a settlement of Querataro, Mexico, containing 38 Indian families.

AMECA, a settlement of Autlan, Mexico, containing 43 Indian families.

AMECAMECA, a settlement of Chalco, Mexico, containing 570 Indian families.

AMECAQUE, a settlement of Calpa, Mexico, containing 275 Indian families.

AMERICA; no nation of Indians on this continent, had, so far as we know, ever generalized sufficiently to bestow a generic name on the continent. The Algonquin terms "Our Country," AINDANUKEYAN, and "The West," KABEAN, were probably the most comprehensive which their intercourse or ideas required. Equivalents for these phrases might be, perhaps, successfully sought among all the most advanced tribes. The instances here given are from the Odjibwa dialect.

AMICWAYS, or AMICAWAES, a tribe or family of Indians, who are spoken of by the French writers as having formerly inhabited the Manatonline chain of islands in lake Huron. The term is from Amik, a beaver. The Ottowas settled here, after their discomfiture, along with the Adirondacks, on the St. Lawrence.

AMIK-EMINIS, the group of Beaver islands of Lake Michigan. The easternmost of this group is called Amik-aindaud, or the Beaver-house. These islands are inhabited by Chippewas. In 1840, they numbered 199 souls, of whom 39 were men, 51 women, and 109 children. All were engaged in the chase, or in fishing, and none in agriculture. Their chief was called Kinwabekizze.

AMIKWUG, a wild roving nation northwest of the sources of the Mississippi. See Beaver Indians.

AMILPA, a settlement of Xochimilco, in Mexico, containing 730 Indian families, who live by agriculture.

AMILTEPEC, a settlement of Juquila, M., containing 14 Indian families.

AMIXOCORES, a barbarous nation of Indians of Brazil. They inhabit the woods and mountains south of Rio Janerio. They are cruel and treacherous. They are at continual war with the Portuguese. Very little is known of the territory they inhabit, or of their manners.

AMMOUGKAUGEN, a name used in 1659, for the southern branch of the Piscataqua river.

AMOLA, or AMULA, a judicial district in Guadaxalara, Mexico. In the Mexican tongue, it signifies the land of many trees, as it abounds in trees. The change from o to u in the word, is deemed a corruption.

AMOLTEPEC, a settlement of Teozaqualco, Mexico, containing 96 Indian families.

AMONOOSUCK, an Indian name which is borne by two rivers of New Hampshire. Both take their rise in the White Mountains. The upper Amonoosuck enters the Connecticut River, at Northumberland, near upper Coos. The lower, or Great Amonoosuck, enters the same river above the town of Haverhill, in lower Coos.

AMOPOCAN, a settlement of Indians of Cuyo, in Chili, situated along the shores of a river.

AMOZAQUE, a settlement of Puebla de los Angelos, in a hot and dry temperature, containing 586 Indian families.

AMPONES, a barbarous nation of Indians, in Paraguay. They inhabit the forest to the south of the Rio de la Plata. They are of small stature. They are divided into several tribes. They are courageous. They live on wild tropical fruits, and on fish which are taken in certain lakes. They preserve these by smoking. They enjoy a fine country and climate. They find gold in the sand of their rivers, and have some traffic with the city of Conception. Some converts have been made to the Catholic faith.

AMUES, a settlement and silver mine of San Luis de la Paz, in Mexico. It has 43 Indian families, besides 93 of Mustees and Mullatoes. They subsist by digging in the mines.

AMURCAS, a nation of barbarous Indians, descended from the Panches, in New Grenada. They live in the forests to the south of the river Magdalena. But little is known of them.

AMUSKEAG, the Indian name of a fall in the river Merrimack, New Hampshire, 16 miles below Concord, and 7 miles below Hookset falls.

ANA, SANTA. Of the fifty-five names of places in Mexico, or New Spain, mentioned by Alcedo, which bear this name, seven are the seat of a joint population of 544 Indian families. Of these, 31 are in Zaqualpa; 117 in Zultepec; 124 in Toluca; 134 in Cholula; 18 in Yautepec; 25 in Mitla; 70 in Amaqueca; and 149 in Huehuetlan.

ANAHUAC, the ancient Indian name of New Spain, or Mexico. The valley of Mexico, or Tenochtitlan, is, according to Humboldt, situated in the centre of the cordillera of Anahuac. This valley is of an oval form. Its length is 18-3/4 leagues, estimating from the entry of the Rio Tenango into lake Chalco to the foot of the Cerro de Sincoque, and 12-1/2 leagues in breadth, from St. Gabriel to the sources of the Rio de Escapusalco. Its territorial extent is 244-1/2 square leagues, of which only 22 square leagues are occupied by lakes, being less than a tenth of the whole surface. The circumference of the valley, estimating around the crest of the mountains, is 67 leagues. This crest is very elevated in most parts, and embraces the great volcanoes of La Puebla, Popocatepetl, and Iztacchihuatl. There are five lakes in this valley, of which, that of Tezcuco is the largest. All are much diminished in the quantity of water they yield, since the 16th century, which is owing, in part, to the destruction of trees by the Spaniards, but most directly to the canal of Huehuetoco, cut through a mountain, by which the waters are drawn into the river Panuco, and thus find their way into the Atlantic. By this work, the city of Mexico itself was freed from all effects of periodical inundation, and the site enlarged and rendered better suited to streets and carriages. The waters of lake Tezcuco are impregnated with muriate and carbonate of soda. Those of Xochimilco are the most pure and limpid. Humboldt found their specific gravity to be 1.0009, when distilled water at the temperature of 54 deg. Fahrenheit, was 1.000, and that of Tezcuco 1.0215.

Of the five lakes mentioned, Xochimilco and Chalco contain 6-1/2 square leagues; Tezcuco, 10-1/10; San Christoval, 3-6/10; and Zumpango, 1-3/10. The valley is a basin, surrounded by an elevated wall of porphyry mountains. The bottom of this basin is 2,277 metres, or 7,468 feet above the sea.

ANALCO, a settlement of Guadalaxara, in Mexico, containing 40 Indian families.

ANASAGUNTAKOOK, a band of the Abenaki, on the sources of the Androscoggin, in Maine.

ANCAMARES, a nation of Indians inhabiting the shores of the river Madera. They are very warlike and robust. In 1683 they attacked the Portuguese, and compelled them to give up the navigation of the river. They are divided into different tribes. The most numerous are the Ancamares, who inhabit the shores of the river Cayari.

ANCAS, a nation of Indians in Peru, who, on the 6th January, 1725, were overwhelmed and destroyed by the ruins of a mountain which burst forth by an earthquake. Fifteen thousand souls perished on that occasion.

ANCE, or HANCE'S band of Chippewas, living at Point St. Ignace, on the straits of Michilimackinac, in Michigan. This band, in 1840, as denoted by the annuity pay rolls, numbered 193; of whom, 33 were men, 54 women, and 106 children. They subsist in part by hunting the small furred animals still existing in the country, and in part by fishing. They migrate from place to place, as the season varies, plant very little, and are addicted to the use of ardent spirits.

ANCLOTE, an island on the southwest coast of Florida; also, a river flowing into the gulf at that locality, which is also called, in the Seminole dialect, the Est-has-hotee.

ANCUTERES, a nation of infidel Indians inhabiting the forests of the river Napo, in Quito. They are numerous, savage, treacherous, and inconstant.

ANDASTES, a nation formerly inhabiting the territory on the southern shores of lake Erie, southwest of the Senecas. They were extirpated by the Iroquois.

ANDAIG WEOS, or CROW'S FLESH, a hereditary chief of the Chippewa nation, living towards the close of the last century at the ancient Indian village of La Pointe Chegoimegon, on lake Superior. He possessed qualities, which, under a different phasis of society, would have developed themselves in marked acts of benevolence. Numbers of anecdotes, favourable to his character, are related of him, and have been handed down by tradition among the French residents on that remote frontier. Although a warrior, engaged in frequent expeditions against the enemies of his tribe, he opposed the shedding of the blood of white men who were encountered, in a defenceless state, in the pursuits of trade. He also resisted the plunder of their property. He had a strong natural sense of justice, accompanied with moral energy, and gave utterance to elevated and ennobling sentiments in his intercourse.

ANDREAS, SAN, a settlement of Texupilco, in Mexico, containing 77 Indian families; another of Toluco, of 134; another in Tlatotepec, of 33; another in Tuxtla, of 1170; another in Guejozingo, of 15; another in Papalotepec, of 20; another in Hiscoutepec, of 68; another in Tepehuacan, of 40; all under the same dedicatory name.

ANDROSCOGGIN, the main western source of the river Kennebec, in Maine.

ANGAGUA, SANTIAGO DE, a settlement of Valladolid, Mexico, containing 22 Indian families.

ANGAMOCUTIRO, a settlement of the same district with the preceding, containing 106 Indian families.

ANGARAES, a province of Peru, containing six curacies or parishes of Indians.

ANGELES, PUEBLA DE LOS, the capitol of the province of Tlaxcala, in New Spain, or Mexico, founded in 1533. The entire number of Indian families within this important jurisdiction is 3,200, which, at the ordinary rate of the estimation of Indian population here, that is, five souls to a family, gives an aggregate of 16,000. These are descendants of the ancient Azteecs, who inhabited the country on its conquest.

This is, however, but the population of the chief town or capital. The entire intendency of Pueblos de los Angeles contained, in 1793, 508,098 souls. Of this number, 373,752 were Indians of pure blood, divided into 187,531 males, and 186,221 females. There were also 77,908 of the mixed race, divided into 37,318 males, and 40,590 females. But 54,980 were Spaniards, or whites, exclusive of 585 secular ecclesiastics, 446 monks, and 427 nuns.

This preponderance of the native Indian population is still more striking in the government of Ilaxcala, which, of course, includes the capital above named. In 1793, it contained a population of 59,177 souls; of which, 42,878 were Indians, divided into 21,849 males, and 21,029 females. The town is governed by a Cacique, and four Indian Alcaldes, who represent the ancient heads of the four quarters, still called Teepectipac, Ocotelalco, Quiahtuitztlan, and Tizatlan. By virtue of a royal cedula of 16th April, 1585, the whites have no seat in the municipality. The Cacique, or Indian Governor, enjoys the honors of an _alferez real_. Notwithstanding the zeal of a Spanish intendant general, the progress of the inhabitants in industry and prosperity has been extremely slow. The secret of this is, perhaps, revealed in the fact that four fifths of the whole property belongs to mort-main proprietors, that is to say, to communities of monks, to chapters, corporations, and hospitals. Their trade is also depressed by the enormous price of carriage from the table lands, and the want of beasts of burden.

The geology and antiquities of this part of Mexico, are equally interesting. The intendency of Puebla is traversed by the high cordilleras of Anahuac, which, beyond the 18th degree of latitude, spreads into a plain, elevated from 1,800 to 2,000 metres above the level of the ocean, or from 5,905 to 6,561 feet. In this intendency is also the Popocatepetl, the highest mountain in Mexico. Humboldt's measurement of this volcano makes it 600 metres (1,968 feet,) higher than the most elevated summit of the old continent. It is, indeed, only exceeded between Panama and Behring's Straits, by Mt. St. Elias.

The table land of Puebla exhibits remarkable vestiges of ancient civilization. The fortifications of Tlaxcala are posterior in the date of their construction to the great pyramid of Cholula. This pyramid, or teocalli, is the most stupendous monument erected by the race. Its squares are arranged in exact accordance with the astronomical parallels. It is constructed in stages or terraces, the highest of which is 177 feet above the plain. It has a base of 1423 feet. By a passage excavated into the north side of it, a few years ago, it is found to be solid, and to consist of alternate layers of brick and clay. Its centre has not, however, been reached. Its height exceeds the third of the great Egyptian pyramids of the group of Ghiza. In its base, however, it exceeds that of all other edifices found by travellers in the old continent; it is almost double that of the great pyramid of Cheops. To conceive of the vastness of the structure, let the traveller imagine a square four times the size of the Place Vendome, piled up with brick, in terraces, twice the utmost height of the palace of the Louvre.

The Indians of the province of Tlaxcala speak three languages, differing from one another, namely: the Mexican, Totonac, and Tlapanac. The first is peculiar to the inhabitants of Puebla, Cholula, and Tlascalla; the second to the inhabitants of Zacatlan; and the third is preserved in the environs of Tlapa. The population of the entire intendency of Puebla, in 1803, that is, ten years after the census above noted, had advanced to 813,300 in an extent of 2,696 square leagues, giving 301 inhabitants to the square league. Small as this may appear, it is four times greater than that of Sweden, and nearly equal to that of the Kingdom of Arragon.

ANIALIS, a barbarous nation of South American Indians, in the llanos of Casanare and Meta, in the new kingdom of Grenada. They are descended from the Betoyes. They are very numerous, and of a gentle nature. The Jesuits established a mission among them in 1722.

ANNACIOIS, or ANNACOUS, a barbarous nation of Indians, of the province of Puerto Seguro, in Brazil. They inhabit the woods and mountains to the west, and near the rivers Grande and Yucara. They are in a constant state of warfare, night and day. They are irreconcileable enemies of the Portuguese, whose colonies and cultivated lands they continually infest, and which they destroyed in 1687.

ANNEMOSING, the name of the Ottowas, and Chippewas, for the Fox Islands, of lake Michigan. It is derived of Annemose, a young dog or fox, and _ing_, a particle denoting place, or locality.

ANNEMIKEENS, a Chippewa hunter of Red River, in Hudson's bay, who survived a conflict with a grisly bear. After being terribly lacerated, in his face and limbs, but not deprived of consciousness, he affected death. The animal then seized him gently by the neck, and dragged him to a thicket, where he was left, as it was thought, to be eaten when the calls of hunger should demand. From this position he arose, first setting up, and binding parts of his lacerated flesh down, and afterwards rose, and succeeded in reaching his wigwam, where, by skill in the use of simples, his wounds were entirely healed. The name signifies little thunder, being a compound from Annimikee, thunder, and the diminutive inflection in us.

ANNUTTELIGO, a hammock brought to notice in the late war with the Seminoles, in Florida. It is situated east of the Withlacooche river.

ANOLAIMA, a settlement of Iocaima, in New Granada, containing a small, but indefinite population of Indians.

ANTALIS, a barbarous and warlike nation of Indians, in the kingdom of Chile, to the west of Coquimbo. They valorously opposed the progress of the Inca Yupanqui, compelling him, in the end, to terminate his conquests on the other side of the river Maule, the last boundary of Peru.

ANTIQUITIES. See the articles Grave Creek, Marrietta, Circleville, &c.

ANTHONY, ST., the falls of, being the fourth and lowermost of the perpendicular, or prominent falls of the Mississippi, and by far the greatest.

The first fall of this stream is the Kakabika, situated about half a day's journey below Itasca lake; the second is called Pukaegama, and occurs below the influx of the Leech lake branch. The third is below Elk river and is passable in boats and canoes. St. Anthony's is the most considerable of the series, and the only one which presents an abrupt plunge of the stream from horizontal rocks. They were thus named by Hennepin, about 1680. By the Dacotah Indians, who inhabit the country, they are called Haha. It is at this point, that the Mississippi, which gathers its waters from high table lands, and has its course, for several hundreds of miles, through diluvions superimposed on the primitive, first plunges into the great secondary formation. For more than a thousand miles, in its way southward, its banks are rendered imposing and precipitous by this formation. At or near the Grand Tower, and its adjunct precipice, on the Missouri shore, this formation ceases, and the river enters the great delta, which still confines it, for a like distance, before it expands itself, by its bifurcations, and final exit, in the Gulf of Mexico, at the Balize.

ANTONIO, SAN. The following statistical facts, denote the Indian population, of sundry settlements, bearing this name, within the former government of New Spain, now Mexico. In the limits of Toliman, 32 families; in Tampolomon, 128; in Toluca 51; in Metepec 261; in Coronango, 44; in Huehuetlan, 140; in Chapala, 27.

APACAHUND, or WHITE EYES, a Delaware chief of note, of the era of the American revolution, who is frequently mentioned in documents of the times.

APACES, SAN JUAN BAUTISTA DE, a settlement of Zelaga in the province and bishopric of Mechoacan, containing 135 Indian families. Another settlement, of the same name, with the dedicatory title of Santa Maria, in the district of Zitaguaro, contains 24 families.

APACHES, a nation of Indians, located between the Rio del Norte and the sources of the Nuaces, who were reported, in 1817, at 3,500. In an official report submitted to Congress, in 1837, their numbers "within striking distance of the western frontier," are vaguely put at, 20,280.

APALLACHIANS, a nation of Indians who formerly inhabited the extreme southern portion of the United States, and have left their name in the leading range of the Apallachian mountains. In 1539 De Soto found them in Florida, a term at that era comprehending also the entire area of the present states of Alabama, Mississippi, Louisiana, and other portions of the southern territory. They were numerous, fierce, and valorous. They were clothed in the skins of wild beasts. They used bows and arrows, clubs and spears. They did not, as many nations of barbarians do, poison their darts. They were temperate, drinking only water. They did not make wars on slight pretences, or for avarice, but to repress attacks, or remedy injustice. They treated their prisoners with humanity, and like other persons of their households. They were long lived, some persons reaching a hundred years. They worshipped the sun, to which they sang hymns, morning and evening. These facts are to be gleaned from the narrative. What were their numbers, how far they extended their jurisdiction, what were their affiliations by language, customs, and institutions with other tribes, cannot be accurately decided. Much that is said of their civil and military polity, buildings, ceremonies and other traits, applies to the Floridian Indians generally, and may be dismissed as either vague, or not characteristic of the Appalachians. A quarto volume was published in London in 1666, by John Davies, under the title of a "History of the Caribby Indians," in which he traces the caribs of the northern groups of the West Indies, to the Apallachians, and relates many incidents, and narrates a series of surprising wars and battles, reaching, in their effects, through the Mississippi valley up to the great lakes, which have the appearance of fable. How much of this account, which speaks of "cattle" and "herds," may be grafted on ancient traditions, it is impossible to tell. There are some proofs of such an ancient civilisation in the Ohio valley and other sections of the country, but they are unconnected with any Indian traditions, which have survived, unless we consider the mounds and remains of antique forts as monumental evidences of these reputed wars. The Lenapee accounts of these ancient wars with the Tallagees or Allegewy, may be thought to refer to this ancient people, who had, if this conjecture be correct, extended their dominion to the middle and northern latitudes of the present area of the United States, prior to the appearance of the Algonquin and Iroquies races. Mr. Irving has suggested the name of Apallachia, or Allegania, derived from the stock, for this division of the continent.

LANGUAGE.

LECTURES ON THE GRAMMATICAL STRUCTURE OF THE INDIAN LANGUAGE.

The course of lectures, of which the following are part, were delivered before the St. Mary's committee of the Algic Society. Two of them only have been published. They are here continued from the article "Indian Languages," at page 202 of the "Narrative of the Discovery of the actual Source of the Mississippi, in Itasca Lake," published by the Harpers, in 1834. The family of languages selected as the topic of inquiry, is the Algonquin. All the examples employed are drawn from that particular type of it which is called Chippewa, in our transactions with them, but which they uniformly pronounce themselves, Od-jib-wa. These terms are employed as perfect synonyms. The phrase "Odjibwa-Algonquin," wherever it occurs, is intended to link, in the mind of the inquirer, the species and the genus (if we may borrow a term from natural history) of the language, but is not fraught with, or intended to convey, any additional idea. The three terms relate to one and the same people.

LECTURE III.

Observations on the Adjective--Its distinction into two classes
denoted by the presence or absence of vitality--Examples of the
animates and inanimates--Mode of their conversion into
substantives--How pronouns are applied to these derivatives, and
the manner of forming compound terms from adjective bases, to
describe the various natural phenomena--The application of these
principles in common conversation, and in the description of
natural and artificial objects--Adjectives always preserve the
distinction of number--Numerals--Arithmetical capacity of the
language--The unit exists in duplicate.

1. It has been remarked that the distinction of words into animates and inanimates, is a principle intimately interwoven throughout the structure of the language. It is, in fact, so deeply imprinted upon its grammatical forms, and is so perpetually recurring, that it may be looked upon, not only as forming a striking peculiarity of the language, but as constituting the fundamental principle of its structure, from which all other rules have derived their limits, and to which they have been made to conform. No class of words appears to have escaped its impress. Whatever concords other laws impose, they all agree, and are made subservient in the establishment of this.

It might appear to be a useless distinction in the adjective, when the substantive is thus marked; but it will be recollected that it is in the plural of the substantive only, that the distinction is marked. And we shall presently have occasion to show, that redundancy of forms, are, to considerable extent, obviated in practice.

For the origin of the principle itself, we need look only to nature, which endows animate bodies with animate properties and qualities, and vice versa. But it is due to the tribes who speak this language, to have invented one set of adjective symbols to express the ideas peculiarly appropriate to the former, and another set applicable, exclusively, to the latter; and to have given the words good and bad, black and white, great and small, handsome and ugly, such modifications as are practically competent to indicate the general nature of the objects referred to, whether provided with, or destitute of the vital principle. And not only so, but by the figurative use of these forms, to exalt inanimate masses into the class of living beings, or to strip the latter of the properties of life--a principle of much importance to their public speakers.

This distinction is shown in the following examples, in which it will be observed, that the inflection _izzi_, generally denotes the personal, and _au_, _un_, or _wud_, the impersonal forms.

Adj: _Inanimate_. Adj: _Animate_.
Bad Monaud ud Monaud izzi.
Ugly Gushkoonaug wud Gushkoonaug oozzi.
Beautiful Bishegaindaug wud Bishegaindaug oozzi.
Strong Soeng un Soeng izzi.
Soft Noek un Noek izzi.
Hard Mushkow au Mushkow izzi.
Smooth Shoiskw au Shoisk oozzi.
Black Mukkuddaew au Mukkuddaew izzi.
White Waubishk au Waubishk izzi.
Yellow Ozahw au Ozahw izzi.
Red Miskw au Miskw izzi.
Blue Ozhahwushkw au Ozhahwushkw izzi.
Sour Sheew un Sheew izzi.
Sweet Weeshkob un Weeshkob izzi.
Light Naung un Naung izzi.

It is not, however, in all cases, by mere modifications of the adjective, that these distinctions are expressed. Words totally different in sound, and evidently derived from radically different roots, are, in some few instances, employed, as in the following examples:

Adj: _Inanimate_. Adj: _Animate_.
Good Onisheshin Minno.
Bad Monaudud Mudjee.
Large Mitshau Mindiddo.
Small Pungee Uggaushi.
Old Geekau Gitizzi.

It may be remarked of these forms, that although the impersonal will, in some instances, take the personal inflections, the rule is not reciprocated, and minno, and mindiddo, and gitizzi, and all words similarly situated, remain unchangeably animates. The word pungee, is limited to the expression of quantity, and its correspondent uggaushi, to size, or quality. Kisheda, (hot) is restricted to the heat of a fire; keezhauta, to the heat of the sun. There is still a third term to indicate the natural heat of the body, _Kizzizoo_. Mitshau (large) is generally applied to countries, lakes, rivers, &c. Mindiddo, to the body, and gitshee, indiscriminately. Onishishin, and its correspondent onishishsha, signify, handsome or fair, as well as good. Kwonaudj a. a. and kwonaudj ewun a. i. mean, strictly, handsome, and imply nothing further. Minno, is the appropriate personal form for good. Mudgee and monaudud, may reciprocally change genders, the first by the addition of i-e-e, and the second by altering ud to izzi.

Distinctions of this kind are of considerable importance in a practical point of view, and their observance or neglect, are noticed with scrupulous exactness by the Indians. The want of inanimate forms to such words as happy, sorrowful, brave, sick &c., creates no confusion, as inanimate nouns cannot, strictly speaking, take upon themselves such qualities, and when they do--as they sometimes do, by one of those extravagant figures of speech, which are used in their tales of transformations, the animate forms answer all purposes. For in these tales the whole material creation may be clothed with animation. The rule, as exhibited in practice, is limited, with sufficient accuracy, to the boundaries prescribed by nature.

To avoid a repetition of forms, were the noun and the adjective both to be employed in their usual relation, the latter is endowed with a pronominal, or substantive inflection. And the use of the noun, in its separate form, is thus wholly superceded. Thus onishishin, a. i. and onishishsha, a. a. become Wanishishing, that which is good, or fair, and Wanishishid, he who is good or fair. The following examples will exhibit this rule, under each of its forms.

Compound or Noun-Adjective Animate.
Black Mukkuddaw izzi Makuddaw izzid.
White Waubishk izzi Wyaubishk izzid.
Yellow Ozahw izzi Wazauw izzid.
Red Miskw izzi Mashk oozzid.
Strong Soeng izzi Soeng izzid.

Noun-Adjective Inanimate.
Black Mukkuddaew au Mukkuddaew aug.
White Waubishk au Wyaubishk aug.
Yellow Ozahw au Waezhauw aug.
Red Mishkw au Mishkw aug.

The animate forms in these examples will be recognized, as exhibiting a further extension of the rule, mentioned in the preceding chapter, by which substantives are formed from the indicative of the verb by a permutation of the vowels. And these forms are likewise rendered plural in the manner there mentioned. They also undergo changes to indicate the various persons. For instance onishisha is thus declined to mark the person.

Waenishish-eyaun I (am) good or fair.
Waenishish-eyun Thou (art) good or fair.
Waenishish-id He (is) good or fair.
Waenishish-eyang We (are) good or fair (ex.)
Waenishish-eyung We (are) good or fair (in.)
Waenishish-eyaig Ye (are) good or fair.
Waenishish-idigj They (are) good or fair.

The inanimate forms, being without person, are simply rendered plural by _in_, changing maiskwaug, to maiskwaug-in, &c., &c. The verbal signification which these forms assume, as indicated in the words am, art, is, are, is to be sought in the permutative change of the first syllable. Thus o is changed to wae, muk to maek, waub to wy-aub, ozau to waezau, misk to maisk, &c. The pronoun, as is usual in the double compounds, is formed wholly by the inflections eyaun, eyun, &c.

The strong tendency of the adjective to assume a personal, or pronomico-substantive form, leads to the employment of many words in a particular, or exclusive sense. And in any future practical attempts with the language, it will be found greatly to facilitate its acquisition if the adjectives are arranged in distinct classes, separated by this characteristic principle of their application. The examples we have given are chiefly those which may be considered strictly animate, or inanimate, admit of double forms, and are of general use. Many of the examples recorded in the original manuscripts employed in these lectures, are of a more concrete character, and, at the same time, a more limited use. Thus shaugwewe, is a weak person, noekaugumme, a weak drink, nokaugwud, a weak, or soft piece of wood. Sussaegau, is fine, but can only be applied to personal appearance: beesau, indicates fine grains. Keewushkwa is giddy, and keewushkwaebee, giddy with drink, both being restricted to the third person. Soengun and songizzi, are the personal and impersonal forms of strong, as given above. But Mushkowaugumme, is strong drink. In like manner the two words for hard, as above, are restricted to solid substances. Sunnuhgud is hard (to endure,) waindud, is easy (to perform.) Soengedaeae is brave, Shaugedaeae cowardly, keezhinzhowizzi, active, kizhekau, swift, onaunegoozzi lively, minwaindum happy, gushkwaindum, sorrowful, but all these forms are confined to the third person of the indicative, singular. Pibbigwau, is a rough or knotted substance. Pubbiggoozzi, a rough person. Keenwau is long, or tall, (any solid mass.) Kaynozid is a tall person. Tahkozid a short person. Wassayau is light; wassaubizzoo, the light of the eye; wasshauzhae, the light of a star, or any luminous body. Keenau is sharp, keenaubikud, a sharp knife, or stone. Keezhaubikeday, is hot metal, a hot stove, &c. Keezhaugummeda, is hot water. Aubudgeetoen, is useful,--a useful thing. Wauweeug is frivolous, any thing frivolous in word, or deed. Tubbushish, appears to be a general term for low. Ishpimming is high in the air. Ishpau, is applied to any high fixture, as a house, &c. Ishpaubikau is a high rock. Taushkaubikau, a split rock.

These combinations and limitations meet the inquirer at every step. They are the current phrases of the language. They present short, ready, and often beautiful modes of expression. But as they shed light, both upon the idiom and genius of the language, I shall not scruple to add further examples and illustrations. Ask a Chippewa, the name for rock, and he will answer _awzhebik_. The generic import of aubik, has been explained. Ask him the name for red rock, and he will answer miskwaubik,--for white rock, and he will answer waubaubik, for black rock mukkuddaewaubik,--for yellow rock, ozahwaubik,--for green rock, ozhahwushkwaubik,--for bright rock, wassayaubik, for smooth rock, shoishkwaubik, &c., compounds in which the words red, white, black, yellow, &c., unite with aubik. Pursue this inquiry and the following forms will be elicited.

_Impersonal_.
Miskwaubik-ud. It (is) a red rock.
Waubaubik-ud. It (is) a white rock.
Mukkuddaewaubik-ud. It (is) a black rock.
Ozahwaubik-ud. It (is) a yellow rock.
Wassayaubik-ud. It (is) a bright rock.
Shoiskwaubik-ud. It (is) a smooth rock.

_Personal_.
Miskwaubik-izzi. He (is) a red rock.
Waubaubik-izzi. He (is) a white rock.
Mukkuddaewaubik-izzi. He (is) a black rock.
Ozahwaubik-izzi. He (is) a yellow rock.
Wassayaubik-izzi. He (is) a bright rock.
Shoiskwaubik-izzi. He (is) a smooth rock.

Add _bun_ to these terms, and they are made to have passed away,--prefix _tah_ to them, and their future appearance is indicated. The word "is" in the translations, although marked with brackets, is not deemed wholly gratuitous. There is, strictly speaking, an idea of existence given to these compounds, by the particle au in aubic, which seems to be indirectly a derivative from that great and fundamental root of the language iau. Bik, is, apparently, the radix of the expression for "rock."

Let this mode of interrogation be continued, and extended to other adjectives, or the same adjectives applied to other objects, and results equally regular and numerous will be obtained. Minnis, we shall be told, is an island: miskominnis, a red island; mukkaddaeminnis, a black island; waubeminnis, a white island, &c. Annokwut, is a cloud; miskwaunakwut, a red cloud; mukkuddawukwut, a black cloud; waubahnokwut, a white cloud; ozahwushkwahnokwut, a blue cloud, &c. Neebe is the specific term for water; but is not generally used in combination with the adjective. The word _guma_, like _aubo_, appears to be a generic term for water, or potable liquids. Hence the following terms:--

Gitshee, Great. Gitshiguma, Great water.
Nokun, Weak. Nokauguma, Weak drink.
Mushkowau, Strong. Mushkowauguma, Strong drink.
Weeshkobun, Sweet. Weeshkobauguma, Sweet drink.
Sheewun, Sour. Sheewauguma, Sour drink.
Weesugun, Bitter. Weesugauguma, Bitter drink.
Minno, Good. Minwauguma, Good drink.
Monaudud Bad. Mahnauguma, Bad drink.
Miskwau, Red. Miskwauguma, Red drink.
Ozahwau, Yellow. Ozahwauguma, Yellow drink.
Weenun, Dirty. Weenauguma, Dirty water.
Peenud, Clear. Peenauguma, Clear Water.

From minno, and from monaudud, good and bad, are derived the following terms. Minnopogwud, it tastes well; minnopogoozzi, he tastes well. Mauzhepogwud, it tastes bad; mawzhepogoozzi, he tastes bad. Minnomaugwud, it smells good; minnomaugoozzi, he smells good; magghemaugawud, it smells bad; mawhemaugoozzi, he smells bad. The inflections gwud, and izzi, here employed, are clearly indicative, as in other combinations, of the words it and _him_.

Baimwa is sound. Baimwaewa, the passing sound. Minwaewa, a pleasant sound. Maunwawa, a disagreeable sound. Mudwayaushkau, the sound of waves dashing on the shore. Mudwayaunnemud, the sound of winds. Mudway au kooskau, the sound of falling trees. Mudwaekumigishin, the sound of a person falling upon the earth. Mudwaysin, the sound of any inanimate mass falling on the earth. These examples might be continued ad infinitum. Every modification of circumstances--almost every peculiarity of thought is expressed by some modification of the orthography. Enough has been given to prove that the adjective combines itself with the substantive, the verb and the pronoun--that the combinations thus produced are numerous, afford concentrated modes of conveying ideas, and oftentimes happy terms of expression. Numerous and prevalent as these forms are, they do not, however, preclude the use of adjectives in their simple forms. The use of the one, or of the other appears to be generally at the option of the speaker. In most cases brevity or euphony dictates the choice. Usage results from the application of these principles. There may be rules resting upon a broader basis, but if so, they do not appear to be very obvious. Perhaps the simple adjectives are oftenest employed before verbs and nouns, in the first and second persons singular.

Ningee minno neebau-nabun, I have slept well.
Ningee minno weesin, I have eaten a good meal.
Ningee minno pimmoossay, I have walked well,
or a good distance.
Kaegaet minno geeghigud, It (is) a very pleasant day.
Kwunaudj ningoedahs, I have a handsome garment.
Ke minno iau nuh? Are you well?
Auncende ain deyun? What ails you?
Keezhamonedo aupaedushshaewainenik, God prosper you.
Aupaedush Shaewaindaugoozzeyun, Good luck attend you.
Aupaedush nau kinwainzh pimmaudizziyun, May you live long.
Onauneegoozzin, Be (thou) cheerful.
Ne miuwaindum waubumaun, I (am) glad to see you.
Kwanaudj Kweeweezains, A pretty boy.
Kaegaet Soengeedaeae, He (is) a brave man.
Kaegaet onishishsha, She (is) handsome.
Gitshee kinoezee, He (is) very tall.
Uggausau baewizzi, She (is) slender.
Gitshee sussaigau, He (is) fine dressed.
Bishegaindaugooziwug meegwunug, They (are) beautiful feathers.
Ke daukoozzinuh? Are you sick?
Monaudud maundun muskeekee, This (is) bad medicine.
Monaudud aindauyun, My place of dwelling (is) bad.
Aindauyaun mitshau, My place of dwelling is large.
Ne mittigwaub onishishsha, My bow (is) good.
Ne bikwukoen monaududoen, But my arrows (are) bad.
Ne minwaindaun appaukoozzegun, I love mild, or mixed,
tobacco.
Kauweekau neezhikay ussaemau But I never smoke pure
ne sugguswaunausee, tobacco.
Monaudud maishkowaugumig, Strong drink (is) bad.
Keeguhgee baudjeegonaun, It makes us foolish.
Gitshee Monedo nebee ogee ozhetoen, The Great Spirit made water.
Inineewug dush ween ishkaedaewaubo But man made whiskey.
ogeo ozhetoenahwaun.

These expressions are put down promiscuously, embracing verbs and nouns as they presented themselves; and without any effort to support the opinion--which may, or may not be correct--that the elementary forms of the adjectives are most commonly required before verbs and nouns in the first and second persons. The English expression is thrown into Indian in the most natural manner, and of course, without always giving adjective for adjective, or noun for noun. Thus, God is rendered, not "Monedo," but, "Geezha Monedo," _Merciful Spirit_. Good luck, is rendered by the compound phrase "Shaewaindaugoozzeyun," indicating, in a very general sense _the influence of kindness or benevolence on success in life_. "Soengedaeae" is alone, _a brave man_; and the word "Kaegaet," prefixed, is an adverb. In the expression "mild tobacco," the adjective is entirely dispensed with in the Indian, the sense being sufficiently rendered by the compound noun "appaukoozzegun," which always means the Indian weed, or smoking mixture. "Ussamau," on the contrary, without the adjective, signifies, "pure tobacco." "Bikwakoen," signifies blunt, or lumpy-headed arrows. Assowaun is the barbed arrow. Kwonaudj kweeweezains, means, not simply "pretty boy," but _pretty little boy_; and there is no mode of using the word boy but in this diminutive form--the word itself being a derivative, from kewewe, conjugal with the regular diminutive in _ains_. "Onaunegoozzin" embraces the pronoun, verb and adjective, _be thou cheerful_. In the last phrase of the examples, "man," is rendered men (inineewug) in the translation, as the term _man_ cannot be employed in the general plural sense it conveys in this connection, in the original. The word "whiskey," is rendered by the compound phrase ishkoedawaubo, literally, _fine-liquor_, a generic for all kinds of ardent spirits.

These aberrations from the literal term, will convey some conceptions of the difference of the two idioms, although, from the limited nature and object of the examples, they will not indicate the full extent of this difference. In giving anything like the spirit of the original, much greater deviations, in the written forms, must appear. And in fact, not only the structure of the language, but the mode and _order of thought_ of the Indians is so essentially different, that any attempts to preserve the English idiom--to give letter for letter, and word for word, must go far to render the translation pure nonsense.

2. Varied as the adjective is, in its changes it has no comparative inflection. A Chippewa cannot say that one substance is hotter or colder than another; or of two or more substances unequally heated, that this, or that is the hottest or coldest, without employing adverbs, or accessory adjectives. And it is accordingly by adverbs, and accessory adjectives, that the degrees of comparison are expressed.

Pimmaudizziwin, is a very general substantive expression, in indicating _the tenor of being or life_. Izzhewaebizziwin, is a term near akin to it, but more appropriately applied to the _acts, conduct, manner, or personal deportment of life_. Hence the expressions:

Nin bimmaudizziwin, My tenor of life.
Ke bimmaudizziwin, Thy tenor of life.
O Pimmaudizziwin, His tenor of life, &c.
Nin dizekewaebizziwin, My personal deportment.
Ke dizhewaebizziwin, Thy personal deportment.
O Izzhewaebizziwin, His personal deportment, &c.

To form the positive degree of comparison for these terms minno, good, and mudjee, bad, are introduced between the pronoun and verb, giving rise to some permutations of the vowels and consonants, which affect the sound only. Thus:--

Ne minno pimmaudizziwin, My good tenor of life.
Ke minno pimmaudizziwin, Thy good tenor of life.
Minno pimmaudizziwin, His good tenor of life.
Ne mudjee pimmaudizziwin, My bad tenor of life.
Ke mudjee pimmaudizziwin, Thy bad tenor of life.
Mudjee pimmaudizziwin, His bad tenor of life.

To place these forms in the comparative degree, nahwudj, more, is prefixed to the adjective; and the superlative is denoted by mahmowee, an adverb, or an adjective as it is variously applied, but the meaning of which, is, in this connexion, most. The degrees of comparison may be therefore set down as follows:--

_Positive_, Kishedae, Hot, (restricted to the heat of a
fire.)
_Comp_. Nahwudj Kishedae, More hot.
_Super_. Mahmowee Kishedae, Most hot.

Your manner of life is good, Ke dizzihewaebizziwin onishishin.
Your manner of life is better,{ Ke dizzhewaebizziwin nahwudj
{ onishishin.
Your manner of life is best, Ke dizzhewaebizziwin mahmowee
onishishin.
His manner of life is best, Odizzhewaebizziwin mahmowee
onishishinine.
Little Turtle was brave, Mikkenokoens soengedaeaebun.
Tecumseh was braver, Tecumseh nahwidj soengedaeaebun.
Pontiac was bravest, Pontiac mahmowee soengedaeaebun.

3. The adjective assumes a negative form when it is preceded by the adverb. Thus the phrase soengedaeae, he is brave, is changed to, Kahween soengedaeae-see, he is not brave.

_Positive_. _Negative_.
Neebwaukah, Kahween neebwaukah-see,
He is wise. He is not wise.
Kwonaudjewe, Kahween kwonaudjewe-see,
She is handsome. She is not handsome.
Oskineegee, Kahween oskineegee-see,
He is young. He is not young.
Shaugweewee, Kahween Shaugweewee-see,
He is feeble. He is not feeble.
Geekkau, Kahween Geekkau-see,
He is old. He is not old.
Mushkowizzi, Kahween Mushkowizzi-see,
He is strong. He is not strong.

From this rule the indeclinable adjectives--by which is meant those adjectives which do not put on the personal and impersonal forms by inflection, but consist of radically different roots--form exceptions.

Are you sick? Ke dahkoozzi nuh?
You are not sick! Kahween ke dahkoozzi-see!
I am happy. Ne minwaindum.
I am unhappy. Kahween ne minwuinduz-see.
His manner of life is bad. Mudjee izzhewabizzi.
His manner of life is not bad. Kahween mudjee a izzhewabizzi-see.
It is large. Mitshau muggud.
It is not large. Kahween mitshau-seenoen.

In these examples the declinable adjectives are rendered negative in _see_. The indeclinable, remain as simple adjuncts to the verbs, and the _latter_ put on the negative form.

4. In the hints and remarks which have now been furnished respecting the Chippewa adjective, its powers and inflections have been shown to run parallel with those of the substantive, in its separation into animates and inanimates,--in having the pronominal inflections,--in taking an inflection for tense--(a topic, which, by the way, has been very cursorily passed over,) and in the numerous, modifications to form the compounds. This parallelism has also been intimated to hold good with respect to number--a subject deeply interesting in itself, as it has its analogy only in the ancient languages, and it was therefore deemed best to defer giving examples till they could be introduced without abstracting the attention from other points of discussion.

Minno and mudjee, good and bad, being of the limited number of personal adjectives, which modern usage permits being applied, although often improperly applied, to inanimate objects, they as well as a few other adjectives, form exceptions to the use of number. Whether we say a good man or a bad man, good men or bad men, the words minno and mudjee, remain the same. But all the declinable and coalescing adjectives-- adjectives which join on, and, as it were, _melt into_ the body of the substantive, take the usual plural inflections, and are governed by the same rules in regard to their use, as the substantive, personal adjectives requiring personal plurals, &c.

Adjectives Animate.

_Singular_.
Onishishewe mishemin, Good apple.
Kwonaudjewe eekwae, Handsome woman.
Songedaeae inine, Brave man.
Bishegaindaugoozzi peenasee, Beautiful bird.
Ozahwizzi ahmo, Yellow bee.

_Plural_.
Onishishewe-wug mishemin-ug, Good apples.
Kwonaudjewe-wug eekwae-wug, Handsome women.
Songedaeae-wug inine-wug, Brave men.
Bishegaindaugoozzi-wug peenasee-wug, Beautiful birds.
Ozahwizzi-wug ahm-oeg, Yellow bees.

Adjectives Inanimate.

_Singular_.
Onishishin mittig, Good tree.
Kwonaudj tshemaun, Handsome canoe.
Monaudud ishkoda, Bad fire.
Weeshkobun aidetaig, Sweet fruit.

_Plural_.
Onishishin-oen mittig-oen, Good trees.
Kwonaudjewun-oen tshemaun-un, Handsome canoes.
Monaudud-oen ishkod-aen, Bad fires.
Weeshkobun-oen aidetaig-in, Sweet fruits.

Peculiar circumstances are supposed to exist, in order to render the use of the adjective, in this connexion with the noun, necessary and proper. But in ordinary instances, as the narration of events, the noun would precede the adjective, and oftentimes, particularly where a second allusion to objects previously named became necessary, the compound expressions would be used. Thus instead of saying the yellow bee, waeyzahwizzid, would distinctly convey the idea of that insect, _had the species been before named_. Under similar circumstances kainwaukoozzid, agausheid soengaunemud, mushkowaunemud, would respectively signify, a tall tree, a small fly, a strong wind, a hard wind. And these terms would become plural in _jig_, which, as before mentioned, is a mere modification of _ig_, one of the five general animate plural inflections of the language.

Kaegat wahwinaudj abbenoejeeug, is an expression indicating _they are very handsome children_. Bubbeeweezheewug monetoesug, denotes _small insects_. Minno neewugizzi, is good tempered, he is good tempered. Mawshininewugizzi, is bad tempered, both having their plural in _wug_. Nin nuneenahwaindum, I am lonesome. Nin nuneenahwaindaumin, we (excluding you) are lonesome. Waweea, is a term generally used to express the adjective sense of _round_. Kwy, is the scalp. (_Weenikwy_ his scalp.) Hence Weewukwon, hat; Wayweewukwonid, a wearer of the hat; and its plural Wayeewukwonidjig, wearers of the hats--the usual term applied to Europeans, or white men generally. These examples go to prove, that under every form in which the adjective can be traced, whether in its simplest or most compound state, it is susceptible of number.

The numerals of the language are converted into adverbs, by the inflection _ing_, making _one_, _once_, &c. The unit exists in duplicate.

Paezhik, One, general unit } Aubeding, Once.
Ingoot, One, numerical unit}
Neesh, Two. Neeshing, Twice.
Niswee, Three. Nissing, Thrice.
Neewin, Four. Neewing, Four-times.
Naunun, Five. Nauning, Five-times.
N'goodwaswae, Six. N'goodwautshing, Six-times.
Neeshwauswae, Seven. Neeshwautshing, Seven-times.
Shwauswe, Eight. Shwautshing, Eight-times.
Shongusswe, Nine. Shongutshing, Nine-times.
Meetauswee, Ten. Meetaushing, Ten-times.

These inflections can be carried as high as they can compute numbers. They count decimally. After reaching ten, they repeat, ten and one, ten and two, &c., to twenty. Twenty is a compound signifying two tens, thirty, three tens, &c., a mode which is carried up to one hundred, _n'goodwak_. Wak, then becomes the word of denomination, combining with the names of the digits, until they reach a thousand, _meetauswauk_, literally, _ten hundred_. Here a new compound term is introduced made by prefixing twenty to the last denomination, neshtonnah duswak, which doubles the last term, thirty triples it, forty quadruples it, &e., till the computation reaches to ten thousand, n'goodwak dushing n'goodwak, _one hundred times one hundred_. This is the probable extent of all certain computation. The term _Gitshee_, (great,) prefixed to the last denomination, leaves the number indefinite.

There is no form of the numerals corresponding to second, third, fourth, &c. They can only further say, _nittum_ first, and _ishkwaudj_, last.

LECTURE IV.

Nature and principles of the pronoun--Its distinction into
preformative and subformative classes--Personal pronouns--The
distinction of an inclusive and exclusive form in the number of the
first person plural--Modifications of the personal pronouns to
imply existence, individuality, possession, ownership, position and
other accidents--Declension of pronouns to answer the purpose of
the auxiliary verbs--Subformatives, how employed, to mark the
persons--Relative pronouns considered--Their application to the
causative verbs--Demonstrative pronouns--their separation into two
classes, animates and inanimates--Example of their use.

Pronouns are buried, if we may so say, in the structure of the verb. In tracing them back to their primitive forms, through the almost infinite variety of modifications which they assume, in connexion with the verb, substantive and adjective, it will facilitate analysis, to group them into preformative and subformative, which include the pronominal prefixes and suffixes, and which admit of the further distinction of separable and inseparable. By separable is intended those forms, which have a meaning by themselves, and are thus distinguished from the inflective and subformative pronouns, and pronominal particles significant only, in connection with another word.

1. Of the first class, are the personal pronouns Neen (I,) Keen (thou,) and Ween or O (he or she.) They are declined to form the plural persons in the following manner:

I, Neen. We Keen owind (in.)
We Neen owind (ex.)
Thou, Keen. Ye Keen owau.
He or She, Ween or O. They Ween owau.