The composition of Indian geographical names : illustrated from the Algonkin languages

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Composition of Indian geographical names

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THE COMPOSITION

OF

KDIAN GEOGRAPHICAL NAMES,

ILLUSTRATE J) FROM THE

ALGONKIN LANGUAGES.

BY

jf HAMMOND ^RUMBULL,

PRESIDENT OP THE CONNECTICUT HISTORICAL SOCIETY.

From the Conn. Historical Society's Collections, Vol. II.

HARTFORD.

PRESS OF CASE, LOCKWOOD & BRAINARD.
1870.

ORNELL
UNIVERSITY!

^" LIBRARY

riPTY COPIES PRINTED.

ON THE COMPOSITION OP

INDIAI GEOGRAPHICAL NAMES,

A PROPER NAME lias been defined to be " a mere mark put
upon an individual, and of which it is the c])aracteristic prop-
erty to be destitute of meaning.'"* If we accept tliis defini-
tion, it follows that there are no proper names in the aborigi-
nal languages of America. Every Indian synthesis — names
of persons and plaees not excepted-^must " preserve the con-
scioxisness of its roots," and must not only have a meaning
but be so framed as to convey that meaning with precision, to
"all who speak the language to which it belongs. Whenever,
by phonetic corriiption or by change of circumstance, it loses
its self-interpreting or self-defining power, it must be discarded
from the language. " It requires tradition, society, and litera-
ture to maintain forms whicli can no longer be analyzed at
once."f In our own language, such forms may hold their
places by prescriptive right or force of custom, and names ab-
solutely unmeaning, or applied without regard to their original
meaning, are accepted by common consent as the distinguish-
ing marks of persons and places. We call a man William or
Charles, Jones or Brown, — or a town. New Lebanon, Cincin-
nati, Baton Rouge, or Big Bethel— just as we put a immber
on a policeman's badge or on a post-office box, or a trade-
mark on an article of merchandise ; and the number and the
mark are as truly and in nearly the same sense proper
names as the others are.

* Mill's Lugic, B. I. ch. viii.

fMax Miiller, Science of Language, (1st Series,) p. 2U2.

4 THE COMPOSITION OF

Not that personal or proper names, in any language, were
originally mere arbitrary sounds, devoid of meaning. The
first James or the first Brown could, doubtless, have given
as good a reason for his name as the first Abraham. But
changes of language and lapse of time made the names inde-
pendent of the reasons, and took from them all their signifi-
cance. Patrick is not now, eo nomine, a ' patrician ;' Bridget
is not necessarily ' strong ' or ' bright ;' and in the name of
Mary, hallowed by its associations, only the etymologist can
detect the primitive ' bitterness.' Boston is no longer ' St.
Botolph's Town ;' there is no ' Castle of the inhabitants of
Hwiccia' (^Hwic-ivara-ceaster) to be seen at Worcester; and
Hartford is neither ' the ford of harts,' (which the city seal
has made it,) nor ' the red ford,' which its name once indi-
cated.

In the same way, many Indian geographical names, after
tlieir adoption by Anglo-American colonists, became unmean-
ing sounds. Their original character was lost by their trans-
fer to a foreign tongue. Nearly all have suffered some muti-
lation or change of form. In niany instances, hardly a trace
of the original can be detected in the modern name. Some
have been separated from the localities to which they be-
longed, and assigned to others to which they are etymologi-
cally inappropriate. A mountain receives the name of a river ;
a bay, that of a cape or a peninsula ; a tract of land, that of a
rock or a waterfall. And so ' Massachusetts ' and ' Connecti-
cut' and ' Narragansett ' have come to be proper names, as
truly as 'Boston' and 'Hartford' are in their cis- Atlantic
appropriation.

The Indian languages tolerated no such ' mere marks.'
Every name described the locality to which it was affixed.
Tlie description was sometimes topographical ; sometimes his-
torical, preserving the memory of a battle, a feast, the dwell-
ing-place of a great sachem, or the like ; sometimes it i 'li-
cated one of the natural products of the place, or the animals
which resorted to it; occasionally, its position or direction
from a place pi'cviously known, or from tlie territory of the

IiNlHAN (iEOaUAJ'HlCAL NAMES. O

nation by wliiuh tiie name was given, — as for example, ' tlie
land on the other side of the river,' ' behind the mouutahi,'
'the east land,' 'the half-way place,' &c. The same name
might be, in fact it very often was, given to more places than
one ; but these must not be so near together that mistakes or
doubts could be occasioned by tJie repetition. With this pre-
caution, there was no reason why there might not be as many
' Great Rivers,' ' Bends,' ' Forks,' and ' Water-fall places" as
there are Washingtons, Fi'ankliiis, Unions, and Fairplays in
the list of American post-ofifitces.

With few exceptions, the structure of these names is sim-
ple. Nearly all may be referred to one of three classes :

I. Those formed by the union of two elements, which we
will call adjeclioal and substantival ;* with or without a loca-
tive suffix or post-position meaning ' at, ' in,' ' by,' ' near,'
<fec.

II. Those which have a single element, the suhatantival
or ' ground-word,' with its locative suffix.

III. Those formed from verLis, as participials or verbal
nouns, denoting a ]}lace where the action of the verb is per-
formed. To this class belong, for example, such names as
Mux/iautvomuJe (Boston), ' where there is going-by-boat,' i. e.,
a ferry, or canoe-crossing. Most of these names, however,
may be shown by rigid analysis to belong to one of the two
preceding classes, which comprise at least nine-tenths of all
Algonkin local names which have been preserved.

The examples I shall give of these three classes, will he
taken from Algonkin languages ; chiefly from the Massachu-

* These terms, though not strictly ajipropriato to Indian synthesis, are
sufficiently explicit for the purposes of this paper. They are borrowed
from the author of "Words and Places" (the Rev. Isaac Taylor), who has
employed them (2d ed., p. 460) as equivalents of Forstemann's "Bcstim-
niungswort" and " Grundwort," (Die deutschen Ortunamen. Nordhaiisen,
1HG3, pp. 2G — 107, 109 — 174). In Indian names, the "Bestiuuuungswort"
sometimes corresponds to the English adjective — sometimes to a noun
substantive — but is more generally an wloerh.

6 THE COMPOSITION OF

setts or Natick (which was substantially the same as that
spoken by the Narragansetts and Connecticut Indians), the
Abnaki, the Lenni-Lenape or Delaware, the Chippewa or
Ojibway, and the Knisteno or Cree.*

Of names of the first class, in central and southern New
England, some of the more common substantival components
or ' ground-words ' are those which denote Land or Country,
River, Water, Lahe or Pond, Fishing-place, Bock, Mountain,
Inelosure, and Island.

1. The Massachusetts ohke (Narr. aiike ; Delaware, /lacH;
Chip, ahke ; Abnaki, 'As';) signifies land, and in local names,
PLACE or COUNTRY. The final vowel is sometimes lost in com-
position. With the locative suffix, it becomes olikil (Del.
liackhig ; Chip, ahkt'^ ; Abn. kik ;') at or in a place or country.

To the Narragansetts proper, the coxmtry east of Narragan-
sett Bay and Providence River was %va"pan-auke, ' east land ;'
and its people were called by the Dutch explorers, Wapenokis,
and by the English, Wumpanoags. The tribes of the upper
St. Lawrence taught the French, and tribes south of the Pis-

*It has not been thought advisable to attempt the reduction of words
or names taken irom different languages to a uniform orthography. When
no authorities are named, it may be understood that the Massachusetts
words are taken from Eliot's translation of the Bible, or from his Indian
Grammar ; the Narragansett, from Roger Williams's Indian Key, and his
published letters; the Abnaki, from the Dictionary of Rale (Rasles),
edited by Dr. Pickering ; the Delaware, from Zeisberger's Vocabulary and
his Grammar; the Chippewa, irom Schoolcralt (Sch.), Baraga's Diction-
ary and Grammar (B.), and the Spelling Books published by the Ameri-
can Board of Commissioners of Foreign Missions; and the Cree, from
Howse's Grammar of that language.

The character 09 (oo in 'food ;' to in ' Wabash,' ' Wisconsin'), used bv
Eliot, has been substituted in Abnaki words ior the Greek a of Rale and
the Jesuit missionaries, and for the u of Canipanius. A small " placed
above the line, shows that the vowel which it follows is nasal, — and re-
places the ii employed for the same purpose by Rale, and the short line or
dash placed under a vowel, in Pickering's alphabet.

In Eliot's notation, oh usually represents the sound of o in order and in
form, — that of broad a; but sometimes it stands ibr short n, as in iiol.

INDIAN GEOGRAPHICAL NAMES. I

cataqua taught the English, to give the nanie of East-landers
— Abenaquis, or AhinaJds — to the Indians of Maine. The
country of the Delawares was ' east land,' Wapanachki, to
Algonkin nations of the west.

The ' ChawwonocJc,' or ' ChaivonocJce,' of Capt. John Smith,
— on what is now known as Chowan River, in Virginia and
North Carolina,— was, to the Powhattans and other Virginian
tribes, the ' south country,' or sowan-ohke, as Eliot wrote
it, in Gen. xxiv. 62.

With the adjectival svcJci, ' dark-colored,' ' blackish,' we
have the aboriginal name of the South Meadow in Hartford,
— sucki-ohJce , (written SicaiooJc, Suckiaug, &c.), ' black earth.'

Wuskowhanan-auk-it, ' at the pigeon country,' was the name
(as given by Roger Williams) of a " place where these fowl
breed abundantly," ^n the northern part of the Nipmuck
country (now in Worcester county, Mass.).

' JTiskatamenakook,' the name of a brook (but originally, of
some locality near the brook) in Catskill, N. Y.,* is kiskato-
minak-auke, ' place of thin-shelled nuts ' (or shag-bark hick-
ory nuts),

2. River. Seip or sepu (Del. sipo ; Chip, sepe ; Abn.
»ip(n ;) the Algonkin word for ' river ' is derived from a root
that means ' stretched out,' ' extended,' ' become long,' and
corresponds nearly to the English ' stream.' This word rarely,
if ever, enters into the composition of local names, and, so
far as I know, it does not make a part of the name of any
river in New England. Mississippi is missi-sipu, ' great
river;' Kitchi-sipi, 'chief river' or 'greatest river,' was the
Montagnais name of the St. Lawrence ;t and Miste-sUpu is
their modern name for the Moise or 'Great River' which
flows from the lakes of the Labrador peninsula into the Gulf
of St. Lawrence.^

*Doc. Hist, of New York (4to), vol. iii. p. 656.

t Jesuit Relations, 1633, 1636, 1640.

% Hind's Exploration of Labrador, i. 9, 32.

8 THE COMPOSITION OP

Near the Atlantic seaboavd, tlie most common substantival
components of river names are (1) -tuk and (2) -hamie, -hem,
or -himn. Neither of these is an independent word. They
are inseparable nouns-generic, or generic affixes.

-Tuk (Abii. -te.gme ; Del. -ittuJc;') denotes a river whose
waters are driven in ivaves, by tides or wind. It is found in
names of tidal rivers and estuaries ; less frequently, in names
of broad and deep streams, not affected by tides. With the
adjectival missi, 'great,' it forms missi-Uik, — now written
Mystic, — the name of 'the great river' of Boston bay, and of
another wide-mouthed tidal river in the Pequot country, which
now divides the towns of Stonington and Grotou.

Near the eastern boundary of the l^equot country, was the
river which the Narragansetts called Paquat-tuk, sometimes
written Paquetock, now Pawcaluck, ' Pequot river,' — the pres-
ent eastern boundary of Connecticut. Another adjectival
prefix, fohki or pahke, ' jjure,' ' clear,' found, in the name of
several tidal streams, is hardly distinguishable from the
former, in the modern forms of Pacnlock, Paucatuck, &c.
Quhini-tiik is the - long tidal-river.' With the locative affix,
I Quinni-tuk-ut, ' on long river,' — now Comiecticiit, — was the
I name of the valley, or lands both sides of the river. In one
early deed (Iti-^G), I find the name written Quinetucquet ; in
another, of the same year, Quenticutt. Roger Williams
(164-3) has Qunnildicut, and calls tlie Indians of this region
Quinlik'dock, i. e. ' the long yyxqv people.' The c in the
I second syllable of the modern name has no business there,
and it is diflficult to find a reason for its intrusion.

'■ Lenapetvih'dtiick' was the Delaware name of ' the river of
the Lenape,' and ' Mohicannillvck,'' of ' tlie river of the ^fo-
hicans' (Hudson River).*

Of Paivlueket and Pairtuxet, the composition is less obvi-
ous ; but we have reliable Indian testimon\- that these names
mean, respectively, 'at the falls' and 'at the little falls.'

* Hec'kewilder's Historical account, &c., p. 33. IIo was mistaken in
translating "the word liilliirk" by "a rapid sti'eam."

INDIiN GEUGRAPHICAL NAMES. 9

Pcquot and Narragausctt interpreters, in 167!.i, declared that
Blackstoue's River, was " called in Indian Pauluch (which
signifies, a Fall), because there the fresh water falls into the
salt water."* So, the upper falls of the Quinebaug river (at
Danielsonville, Conn.) were called " Poivntuck, which is a
general name for all Palls," as Indians of that region tes-
tified.! There was another Pautucket, ' at the falls ' of the
Merrimac (now Lowell) ; and another on Westfield River,
Mass. Pawl.uxet, i. e. pau't-luk-es-it, is the regularly formed
diminutive of j}aut-tuk-it. The village of Pawtuxet, four
miles south of Providence, R. I., is "at the little falls" of the
river to which their name has been transferred. The first set-
tlers of Plymouth were informed by Samoset, that the place
which they had chosen for their plantation was called ' Pa-
tit.rct,' — probably because of some 'little falls' on Town
Brook. J There was another ' Pautuxet,' or ' Powtuxet,' on
the Quinebaug, at the lower falls ; and a river ' Patuxet'
(Patuxent), in Maiyland. The same name is ingeniously
disguised by Campanius, as ' Poaetquessing,' which he men-
tions as one of the principal towns of the Indians on the
Delaware, just below the lower falls of that river at Trenton ;
and 'Poutaxat' was understood by the Swedes to be the
Indian name both of the river and bay.§ The adjectival
pawl- or pauat- seems to be derived from a root meaning
' to make a loud noise.' It is found in many, perhaps in all
Algonkin languages. ' Pmvating,' as Schoolcraft wrote it,
was the Chippewa name of the Sault Ste. Marie, or Palls of
St. Mary's River, — pronounced pou-at-ing', or pau-at-u^, the
last syllable representing the locative affix, — " at the Falls."

*Col. Records of Connecticut, 1677—89, p. 275.

t Chandler's Survey of the Moliegan country, 1 705.

JSee Mourt's Relation, Dexter's edition, pp. 84, 91, 99. Misled by a
form of this name, Patackosi, given in the Appendix to Savage's Winthrop
(ii. 478) and elsewhere, I suggested to Dr. Dexter another derivation.
See his note 297, to Mourt, p. 84.

§Descrip. of New Sweden, b. ii. ch. 1, 2; Proud's Hist, of Pennsylva-
nia, ii. 252.

2

10 THE COMPOSITION OF

The same name is found in Virginia, under a disguise which
has hitherto prevented its recognition. Capt. John Smith
informs us that the " place of wliich their great Emperor
taketh his name" of Powhatan, or Patvatan, was near " the
Falls" of James River* where is now the city of Richmond.
' Powatan' is pauat-hanne, or ' falls on a rapid stream.'

Acdtvme or Oghome (Chip, agami ; iVhw. aga^mi ; Del. acJiga-
meu;} means 'on the other side,' -over against,' 'beyond.'
As an adjectival, it is found in Acawm-auke, the modern
' Accomac,' a peninsula east of Chesapeake Bay, which was
'other-side land' to the Powhatans of Virginia. The site
of Plymouth, Mass, was called ' Accomack' liy Capt. John
Smith, — a name given not by the Indians who occupied it
but by those, probably, who lived farther north, ' on the other
side ' of Plymouth Bay. The countries of Europe were called
'other-side lands,' — -Narr. acawmen-daki ; Abn. aga"men-mki.
With-to/c, it forms acamnen-tuk (Abn. a!j;a"men-teg(ii'), ' other-
side river,' or, its diminutive, acmvmen-tuk-es (Abn. aga"men-
tegooessoo), ' the small other-side river,' — a name first given
(as Agamenticus or Accomenticus) to York, Me., from the
' small tidal-river beyond' the Piscataqua, on which that^
town was planted.

Peske-tuk (Abn. peske-tegme') denotes a ' divided river,' or
a river which another cleaves. It is not generally (if ever~>
applied to one of the ' forks ' which unite to form the main
stream, but to some considerable tributary received by the
main stream, or to the division of the stream l.iy some ob-
stacle, near its moutli, which makes of it a ' double river.'
The primary meaning of the (adjectival) root is ' to divide in
two,' and the secondary, ' to split,' ' to divide forcili/g, or ab-
ruptlg.' These shades of meaning are not likely to be de-
tected under the disguises in which river-names come down

*"True Relation of Virginia," &c. (Deane's edition, Boston, 1866), p.
7. On Smith's map, 1606, the ' King's house,' at ' Powhatan,' is marked
just below " The Fales" on ' Powhatan Jiii:' or James River.

INDIAN GEOGHAPHICAL NAMES. 11

to our time. Rale translates ne-pe»ki, " je va's dans le chemin
qui en coupe un autre ;" peskahakcon, " branclie."

Plscataqua, Pascataqua, &c., represent the Abn. peske-
teyme, ' divided tidal-river.' The word for ' place ' (ohke,
Abu. 7ci,) being added, gives the form Piscataquak or -quog.
There is another Pucataway, in New Jersey, — not far below
the junction of the north and south branches of the Raritan,
— and a Piscatawa)' river in Maryland, which empties into
the Potomac ; a PiscaLaqiwg river, tributary to the Merrimac,
in New Hampshire ; a Piscataquis (diminutive) in Maine,
which empties into the Penobscot. Pasquotank, the name of
an arm of Albemarle Sound and of a small river which flows
into it, in Nortli Carolina, lias probably the same origin.

The adjectival peske, or piske, is found iu many other com-
pound names besides those which are formed with -tuk or
-hanne : as in Pascoag, for peske-auke, in Burrilville, R. I.,
' the dividing place' of two branches of Blackstone's River;
and Pesquamsaot, in South Kingston, R. I., which (if the
name is rightly given) is " at the 'divided (or cleft) rock," —
peske-ompsk-ut, — perhaps some ancient land-mark, on or near
the margin of Worden's Pond.

N6eu-tuk (^NSahtuk, Eliot), ' in the middle of the river,'
may be, as Mr. Judd* and others have supposed, the name
which has been variously corrupted to Norwottock, Nonotuck,
Noatucke, Nawottok, &c. If so, it probably belonged, origi-
nally to one of the necks or peninsulas of meadow, near
Northampton, — such as that at Hockanum, which, by a
change in the course of the river at that point, has now be-
come an island.

Teliquet or Titiciit, which passes for the Indian name of
Taunton, and of a fishing place on Taunton River in the
north-west part of Middleborough, Mass., shows how effect-
ually such names may be disguised by phonetic corruption
and mutilation. Kehte-tuk-ut (or as Eliot wrote it iu Genesis
XV. 18, Kehleihtukquf) means ' on the great river.' In the

» History of Hadley, pp. 121, 122.

12 THE COMPOSITION OF

Plymouth Colony Records we find the forms' Cavlei-Licutr
and ' CoteticuU,' and elsewhere, Kehtehticut, —the latter, in
1698, as the name of a place on the great river, " between
Taunton and Bridgewnter." Henci^, ' Teghtacutt,' ' Teighta-
quid,' ' Tetiquet, &c.*

(2). The other substantival component of river-names,
-HANNE or -HAN (Abu. -txdid" n Or -ta"n ; Mass. -Ichiian ;) de-
notes •■ a rapid stream ' or ' current ;' primarily, ' flowing
water.' In the Massachusetts and Abnaki, it occurs in such
compounds as anu-tchvun (Abn. (in''tsma"n'), ' it oofr-flows ;'
kusiii-tchvan (Abn. kesi^/sma"n'), ' it .nrift flows,' etc.

In Pennsylvania and Virginia, where the streams which
rise in the highlands flow down rapidly descending slopes,
-hamiS is more common than -tuk or se]m in river names.
Keht-hanne (hiftan, Zeisb. ; kilhanne, Hkw.) was a name
given to the Delaware Ri^-er as ' the principal or greatest
stream' of that region ; and by the western Delawares, to the
Ohio. I With the locative termination, Kittanning (Penn.)
is a place ' on the greatest stream.' The Schuylkill was
Ganshou'-hanne , 'noisy stream;' the Lackawanna, Lechuii-
hanne, 'forked stream' or ' stream that forks:' J with affix,
Lechauhannak or Lechamvahannak . ' at the river-fork,' — for
wliich Hendrick Aupamut, a Mnhhekan, wrote (with dialec-
tic exchange of n for Delaware I) ' Nai/k/uiu'ivhnai(k,' ' The
Forks' of the Miami. § The same name is found in Xew Eng-
land, disguised as Newichawanock, Nuchawanack, &c., as
near Berwick, Me., ' at the fork' or confluence of Cocheco
and Salmon Fall rivers, — the ' JVeffhechewanck' of Wood's
Map (1634). Piin']ial((ii,io\: Paual-hanne, 'at tlio Falls on
a rapid stream,' has been pre\iously noticed,
f Alleghany, or as some prefer to write it, Allegheny, — tlie
' Algonkin name of the Ohio River, but now restricted to tme

* See Hist. Magazine, vol. iii. p. 48.

f Heokewelder, on Indian names, in Trans. Am. Pliil. Soc. vol. iv.

X Ibid.

^Narrative, &e., in ]\Iem. Hist. Sdcicty of IVniisyhanin. vol. ii. p. 97.

INDIAN GEOGRAPHICAL NAMES. 1:5

of its branches, — is probably (Delaware) welkik-hanne or i
mlik-hann^ , ' the best (or, the fairest) river.' Welliih (as |
Zeisberger wrote it)* is the inanimate form of t!ic adjectival,
meaning ' best,' ' most beautiful.' In his Vocabulary, Zeis-
berger gave this synthesis, with slight change of orthography,
as " Wulach'neU" [or colakhanneoj, as Eliot would have writ-
ten it,j with the free translation, " a fine River, without
Falls." The name was indeed more likely to belong to rivers
' without falls' or other obstruction to the passage of canoes,
but its literal meaning is, as its composition shows, " best
rapid-stream," or " finest rapid-stream ;" " La Belle Riviere"
of the French, and the Oue-ijo" or liee' yo Gd-hun-dii,
" good river" or " the beautiful river," of the Senecas.f For
this translation of the name we have very respectal}le author-
ity, — that of Christian Frederick Post, a Moravian of Penn-
sylvania, who lived seventeen years with the Muhhekan
Indians and was twice married among them, and whose
knowledge of the Indian languages enabled him to render
important services to the colony, as a negotiator with the
Delawares and Shawanese of the Ohio, in the French war.
In his " Journal from Philadelphia to the Ohio" in 1758, J
after mention of the ' Alleghenny ' river, he says : " The Ohio,
as it is called liy the Sennecas. Alleghenny is the name of the
same river in the Delaware language. Both words signify
the fine or fair river." La Metairie, the notary of La Salle's
expedition, " calls the Ohio, the Olighinsipou, or Aleghin; evi-
dently an Algonkin name," — as Dr. Shea remarks. § Hecke-

* Grammnr of the Lenni-Lenape, transl. by Duponcean, p. 43. " Wulit,
good." " Welsit (masc. and fem.), the best." "Inanimate, Welhik, best."

f Morgan's League of the Iroquois, p. 436.

JPublislied in London, 1759, and re-pi-intod in Appendix to Proud's
Hist, of Pcnn., vol. ii. pp. 65—132.

§ Shea's Early Voyages on the Mississippi, p. 75.

La Metairie's ' Oliffhinsipou' suggests another possible derivation which
may be worth mention. The Indian name of the AUeghanies has been
said, — I do not now remember on whose authority, — to mean ' Endless
Mountoins.' ' Endless ' cannot be more exactly expressed in any Algon-

14 THE COMPUSITION OF

wekk'i- says that the Delawares "still call the Allegany
(Ohio) rivei\ AlUffewi ^Si/w,"— " the river of the Alligeivi"
as he chooses to translate it. In one form, we have wulik-
hannedpu, ' best rapid-stream long-river ;' in the other,
■imlike-sipu. ' best long-river. Heckewelcler's derivation of
the name, on the authority of a Delaware legend, from the ^
mythic ' Alligewi ' or ' Talligewi,' — "a race of Indians said
to have once inhabited that country," who, after gi'eat battles
fought in pre-historic times, were driven from it by the all-
conquering Delawares,*— is of no value, unless supported by
other testimony. The identification of Allep:'hany with the
Seneca " Be o' na ga no, cold water" [or, cold spring,t] pro-
posed l)y a writer in the Historical Magazine (vol. iv. p. IS-i),
though not apparent at first sight, might deserve consideration
if there were any reason for believing the name of the river
to be of Iroquois origin,— if it were probable that an Iroquois
name would have been adopted by Algonkin nations,— or, if
the word for 'water' or 'spring' could be made, in any
American language, the substantival component of a river
name.

From the river, tlie name appears to have been transferred
liy the English to a range of the '' Endless Mountains."

?>. NiPPE, NiPi (==n'pi ; Narr. nip ; Muhh. niip ; Abn.
and Chip, nebi ; Del. m^bi ;') and its diminutives, nippisse
and nips, were employed in compound names to denote
Water, generally, without characterizing it as ' swift flow-
ing,' -wave moved,' ' tidal,' or 'standing:' as, for example,
in the name of a part of a river, where the stream widening
with diminished current becomes lake-like, or of a stretch

kin language than by ' vciy long ' or ' longest,' — in the Delaware, Eluwi-
guneu. " The very long or longest river " would be Eluwi-guneu sipu, or,
if the words were compounded in one, Eluioi-gunenipu.

* Paper on Indian names, tit supra, p. 367 ; Historical Account, &c., pp.
29—32.

t Morgan's Tjcague of the Iroquois, pp. 466, 4IIS.

INDIAN GEOGRAPHICAL NAMES. 15

of tide-water inland, forming a bay or cove at a river's moutli.
By the northern Algonljins, it appears to have been used for
' lake,' as in the name of Missi-nippi or Miasinahe lake
('great water'), and in that of Lake Mpjnssinc/, which has
the locative affix, nippis-ing, 'at the small lake' north-east
of the greater Lake tluron, which gave a name to the nation
of ' Nipissings,' or as the French called them, ' JVipiKsiriniens^'
— according to Charlevoix, the true Algonkhis.

Quinnipiac, regarded as the Indian name of New Haven, —
also written Quinnypiock, Quinopiocke, Quillipiack, &c., and
by President Stiles* (on the authority of an Indian of East
Haven) Quinnepyooghq, — is, probably, ' long water place,'
quinni-nippe-ohke , or quin-nipi-ohke. Kennebec would seem to
be another form of the same name, from the Abnaki, kmnS-
be-ki, were it not' that Rale wrote,f as the name of the river,
' AghenibSkkV — suggesting a different adjectival. But Biard,
in the Relation de la JVbuuelle-France of 1611, has ' Kini-
bequi,' Champlain, Quinebequy, and Vimont, in 1640, '■Quini-
bequi,' so that we are justified in regarding the name as the
probable equivalent of Quinni-pi~ohke.

Win-nippe-sauki (Winnipiseogee) will be noticed hereafter.

4. -Paug, -POG, -bog, (Abn. -bega or -bSgat ; Del. -pecat ;')
an inseparable generic, denoting ' water at rest,' ' standing
water,' is the substantival component of names of small lakes
and ponds, throughout New England. | Some of the most
common of these names are, —

Massa-paug , ' great pond,' — which appears in a great va-
riety of modei'n forms, as Masliapaug, Mashpaug, Massapogue,

*Ms. Itinerary. He was careful to preserve the Indian pronuncia-
tion of local names, and the form in which he gives this name convinces
me that it is not, as I formerly supposed, the qainnuppolike (or ijidnuppe-
ohke) of Eliot, — meaning ' the surrounding country ' or the ' land all
about ' the site of New Haven.

f Dictionary, s. v. ■ Noms.'

%Paug is regularly formed from^e (Abn. Ji), the base of nippe, and may
be translated more exactly by ' where water is ' or ' place of water.'

16 THE COMPOSITION OP

Massapog, &c. A pond in Cranston, near Providence, R. I. ;
anotlier in Warwick, in the same State ; ' Alexander's Lake,'
in Killingly ; ' Gardiner's Lake,' in Salem, Bozrah and Mont-
ville ; 'Tyler Pond,' in Goshen; ponds in Sharon, ,Groton,
and Lunenburg, Mass., were each of them the ' Massapaug'
or ' great pond ' of its vicinity.

Quinni-pavg, ' long pond.' One in Killingly, gave a name
to Quinehaug River and the ' Quinebaug country.' Endi-
cott, in 1651, wrote this name ' Qunnubbdgge' (3 Mass. Hist.
Coll., iv. 191). " Quinepoxet,' the name of a pond and
small river in Princeton, Mass., appears to be a corruption
of tlie diminutive with the locative affix ; Quhini-paug-es-it,
' at the little long pond.'

Wo7igun-paug , ' crooked (or bent) pond.' There is one of
the name in Coventry, Conn. Written, ' Wangunbog,' ' Wun-
gumbaug,' &c.

Petuhkqui-pavg, ' roiuid pond,' now called ' Dumpling Pond,'
in Greenwich, Conn., gave a name to a plain and brook in
that town, and, occasionally, to the plantation settled there,
sometimes written ' Petuckquapock.'

Nunni-paug, ' fresh pond.' One in Edgartown, Martha's
Vineyard, gave a name (Nunnepoag) to an Indian village
near it. Eliot wrote nunnipog, for ' fresh water,' in James
iii. 12.

Sunki-paug or so'^ki-paug , ' cool pond.' (Sonkipog, ' cold
water,' Eliot.) Egunk-sonkipaug, or ' the cool pond (spring)
of Egunk' hill in Sterling, Conn., is named in Chandler's
Survey of the Mohegan country, as one of the east bounds.

Pahke-paug, 'clear pond' or 'pure water pond.' This
name occurs in various forms, as ' Pahcupog,' a pond near
W^esterly, R. I. ;* ' Pauquepaug,' transferred from a pond to
a brook in Kent and New Milford ; ' Paquabaug,' near She-
paug River, in Roxbury, &c. ' Pequabuck ' river, in Bristol
and Farmington, appears to derive its name from some ' clear
pond,' — perhaps the one between Bristol and Plymouth.

* A bound of Human Garret's land, one mile north-easterly from Nini-
gret's old Fort. See Conn. Col. Records, ii. 314.

INDIAN GEOGRAPHICAL NAMES. - 17

Another noun-generic that denotes ' lake ' or ' fresh water
at rest,' is found in many Abnaki, northern Algonkin and
Chippewa names, but not, perliaps, in Massachusetts or Con-
necticut. This is the Algonkin -garni, -cjomi, or -gunimee.
Kitchi-gami or ' Kechegummee' the Chippewa name of Lake
Superior, is ' the greatest, or chief lake.' Cavcomgomoc, in
Maine, is tlie Abu. kaakou-gami-k, ' at Big-Gull lake.' Temi-
gami, ' deep lake,' discharges its waters into Ottawa River, in
Canada; Kinou-gami, now Kenocami, 'long lake,' into the
Saguenay, at Chicoutimi.

There is a Mitchi-gami or (as sometimes written) rnachi-
gummi, ' large lake,' in northern Wisconsin, and the rivci-
which flows from it has received the same name, with the
locative suffix, ' Machigdmig' (fov mitchi-gaming') . A branch
of this river is now called ' Fence River ' from a mitchihikan
or mi/.chikan, a ' wooden fence ' constructed near its banks,
by the Indians, for catching deer.* Father AUouez describes,
in the ' Relation' for 1670 (p. 96), a sort of ' fence' or weir
which the Indians had built across Fox River, for taking stur-
geon (fee, and which they called ' Mitihikan ;' and shortly
after, he mentions the destruction, by the Iroquois, of a vil-
lage of Outagamis (Fox Indians) near his mission station,
called MacMhigan-ing, [' at the mitchihikan, or weir ?'] on the
' Lake of the Illinois,' now Michigan. Father Dablon, in the
next year's Relation, calls this lake ' Mitchiganons.' Perhaps
there was some confusion between the names of the ' weir '
and the 'great lake,' and 'Michigan' appears to have been
adopted as a kind of compromise between the two. If so,
this modern form of the name is corrupt in more senses than
one.f

* Foster and Whitney's Report on the Geology of Lake Superior, &c.,
Pt. II. p. 400.

f Rale gives Abn. milsegan, ' fiante.' Tlioreau, fishing in a river in |
Maine, caught several sucker-like fishes, which his Abnaki guide threw
away, saying they were ' Michegan Jisli, i.e., soft and stinking fish, good i
for nothing.' — Maine Woods, p. 210.

3

18 THE COMPOSITION OF

5. -AMAUC, denoting 'a fishing place' (Abn. a"ma"gan,
' on peclie 1^,') is derived from the root dm or dvm, signify-
ing ' to talce Ijy the mouth ;' wlience, dm-au, ' he fishes with
hook and line,' and Del. dman, a fish-hook. Wonkemaug for
ivongyn-nmavg, ' crooked fishing-place,' between Warren and
Now Preston, in Litchfield county, is now ' Raumaug Lake.'
Ousnhank-amavg, in East Windsor, was perhaps the ' eel fish-
ing-place.' The lake in Worcester, Quansigamaug, Quansig-
amvg, &c., and now Qimisigamond, was ' the pickerel fishing-
place,' qunnoi iKig-ammig .

6. Rock. Li composition, -pipk or -psk (Abn. peskm ; Cree,
-pixk; Chip, -bik ;) denotes hard ov flint-like rock ;* -ompsk or

o'^BSK, and, by phonetic corruption, -msk, (from ompae^ 'up-
right,' and -jnsk,) a 'standing rock.' As a substantival com-
ponent of local names, -ompsk and, with the locative affix,
-ompikut, are found in such names as —

Pfhikqni-utnpskut, corrupted to Peftiquamseul, ' at the
round rock.' Such a rock, on the east side of Narrow River,
nortli-east from Tower Hill Church in South Kingston, R. L,
was one of the l)Ound marks of, and gave a name to, the
" Pettiquamscut purchase " in the Narragansett country.

Wanashqui-oinpskut (^ivanashquompsqut, Ezekiel xxvi. 14),
' at the top of tlie rock,' or at ' the point of rock.' Wonnes-
qvam, Ann is Sqiidin, and Squam, near Cape Ann, are perhaps
corrupt forms of tlie name of some ' rock summit' or ' point
of rock' thereabouts. Winnesqiiamsaitkit (for wanashqin-
ompsk-ohk-it?) near Exeter Falls, N. H., has been trans-
formed to Suampsamie and Sqiiamscot. The name of Swam-
scot or i-'wam]jscot, forn;crly part of Lynn, Mass., has a dif-
ferent meaning. It is from /?i'sg'MJ-owp«/(;, ' Red Rock' (the
modern name), near the north end of Long Beach, which

* Primarily, thiit ivliich 'breaks,' ' cleavos,' ' splits :' distinguishing tlic
lia^ilir roclcs — .=iicli as wvro used for making spear and arrow heads, axes,
ehisels, eoru-murtars, &e., and for striking fire, — from the softer, such as
steatite (s(ia|i-sl(iiic) finm which pots and otlier vessels, pipe-bowls, &e.,
were fashioiied.

INDIAN GEOGKAPHICAL NAMES. 19

was perhaps "The clifte" mentioned as one of the bounds
of Mr. Humfrey's Swampscot farm, laid out in 1638.*
M squompskut means ' at the red rock.' The sound of the
initial m was easily lost to English ears.f

Penobscot, a corruption of the Abnaki 'pa^nama''bskek, was i
originally the name of a locality on the river so called by the
English. Mr. Moses Greenleaf, in a letter to Dr. Morse in
1823, wrote ' Pt noom' ske ook' as the Indian name of Old
Town Falls, " whence the English name of the River, whicli
would have been better, PenobHconk." He gave, as the mean-
ing of this name, " Rocky Falls." The St. Francis Indians
told Thoreau, that it means " Rocky River."| ' At the fall
of the rock' or ' at the descending rock' is a more nearly
exact translation. The first syllable, pen- (Abn. pa"na) rep-
resents a root meaning ' to fall from a height,' — as in pa^n-
tekco, ' fall of a river ' or ' rapids ;' pena'^-ki, ' fall of land,'
the descent or downward slope of a mountain, &c.

Kehl-ompskqut, or ' Ketumpscut ' as it was formerly writ-
ten, § — ' at the greatest rock,' — is corrupted to Calumb, the
name of a reef off the west end of Fisher's Island.

Tomheganoniiet\\ — corrupted finally to ' Higganum,' the
name of a brook and parish in the north-east part of Had-
dam, — appears to have been, originally, the designation of a
locality from which the Indians procured stone suitable for
making axes, — tomhe.gun-ompsk-ut, 'at the tomahawk rock.'
In ' Higganompos.' as the name was sometimes written, with-
out the locative affix, we liave less difficulty in recognizing
the substantival -ompsk.

QussuK, another word for ' rock' or ' stone,' used by Eliot
and Roger Williams, is not often — perhaps never found in
local names. Hassun or Assim (Chip, assin ; Del. ac/isin ;)

*Mass. Records, i. 147, 22G.

t Squantam, thu supposed name of an Algonkin deity, is only a corrupt
form of the verb m' squantam, = musqui-aiilam, ' he is angry,' literally, ' he
is red (bloody-) minded.'

t Maine Woods, pp. 145, 324.

§Pres. Stiles's Itinerary, 1761, || Conn. Col. Records, i. 434.

20 THE COMPOSITION OF

appears in New England names only as an adjectival Qassune,
assini, 'stony'), but farther north, it occasionally occurs as
the substantival component of such names as Mislassinni,
' the Great Stone,' which gives its name to a lake in British
America, to a tribe of Indians, and to a river that flows into
St. John's Lake.*

7. Wadchu (in composition, -ADCHU) means, always, 'moun-

jtain' or 'hill.' In Waohiiset, we have it, with the locative

i affix -set, ' near' or ' in the vicinity of the mountain,' — a name

. which has been transferred to the mountain itself. Witli tlie

' adjectival massa, ' great,' is formed mass-adchu-set, ' near the

great mountain,' or ' great hill country,' — now, Massachusetts.

'■Kunckquachu ' and ' Qunnkwatlchu,' mentioned in the deeds

of Hadley purchase, in 1658,1 are forms of qunv^kqu-addm,

' high mountain,' — afterwards belittled as ' Mount Toby.'

' Kearsm-ge,' the modern name of two well-known moun-
tahis in New Hampshire, disguises kcoivass-adclm, 'pine moun-
tain.' On Holland's Map, published in 1784, the southern
Kearsarge (in Merrimack county) is marked "Kyarsarga
Mountain; by the Indians, Cuwissewaschook."% In this form,
— which the termination ok (for ohke, auke, ' land,') shows to
belong to the region, not exclusively to the mountain itself, — -
the analysis becomes more easy. The meaning of the adjec-
tival is perhaps not quite certain. Kcowa (Abn. kme) ' a pine
tree,' with its diminutive, kmtvasse, is a derivative, — from a
root which means ' sharp,' ' pointed.' It is possible, that in
tliis syntliesis, the root preserves its primary signification,
and that ' Kearsarge ' is the ' pointed ' or ' peaked mountain.'
Maucli CImnk (Penn.) is from Del. machk, ' bear ' and
\\ivachts chunk, ' at, or on, the mountain,' — according to Hecke-
iwelder, who writes '■ Machkschunk,^ or the Delaware name of
' the bear's mountain.'

* Hind's Exploration of Labrador, vol. ii. pp. 14 7, 148.

t History of Hadley, 21, 22, 114.

i Vf. F. Goodwin, in Historical Magazine, ix. 28.

INDIAN GEOGKAPIIICAL NAMES. 21

In the Abnaki and some other Algonkin dialects, the sub-
stantival component of mountain names is -ddeni?, — an in-
separable noun-generic. Katahdin (pronounced <Ktaadn by '
the Indians of Maine), Abn. Ket-ci dene, 'the greatest (or
cliief ) mountain,' is the equivalent of ' Kittalinny,' the name I
of a ridge of the Alleghanies, in New Jersey and Pennsyl-
vania.

8. -KOMUK or KOMAKO (Del. -kamik, -kamikS ; Abn. -kamighe;
Cree, -gdmmik ; Powhatan, -comaco ;) cannot be exactly trans-
lated by any one English word. It denotes ' place,' in the sense
of enclosed, limited or appropriated space. As a component
of local names, it means, generally, ' an enclosure,' natural
or artificial ; such as a house or other building, a village, a
planted field, a thicket or place surrounded by trees, &c. The
place of residence of the Sachem, which (says Eoger "Wil-
liams) was " far different from other houses [wigwams] , both
in capacity, and in the fineness and quality of their mats,"
was called sachimd-komuk, or, as Edward Winslow wrote it,
' sachimo comaco,' — the Sachem-house. Werowocomoco, Wer-
amocomoco, &c. in Virginia, was the ' Werowance's house,'
and the name appears on Smith's map, at a place " upon the
river Pamauncke [now York Eiver], where the great King
[Powhatan] was resident."

Kuppi-komuk, ' closed place,' ' secure enclosure,' was the
name of a Pequot fastness in a swamp, in Groton, Conn.
Roger Williams wrote this name " Cuppacommock," and un-
derstood its meaning to be " a refuge, or hiding place." Eliot
has kuppdlikoviuk for a planted ' grove,' in Deut. svi. 21, and
for a landing-place or safe harbor. Acts xxvii. 40.

Nashaue-komuk, ' half-way house,' was at what is now Chil-
mark, on Martha's Vineyard, where there was a village of
praying Indians* in 1698, and earlier.

The Abnaki kela-kamigw means, according to Rale, ' the

* About half-way from Tisbury to Gay Head.

22 THE COMPOSITION OP

main laud,' — literally, ' greatest place ;' Ifteba-kamii/hS, ' level
place,' a plain ; pSpam-kamighek, ' the all land,' ' I'univers.'

Nessafjoa-Jcamighe, meaning ' double place ' or ' second place,'
was the name of the Abnaki village of St. Francis de Sales,
on the St. Lawrence,* — to which the mission was removed
about 1700, from its fast station established near the Falls of
the Chaudidre in IGSS.f

9. Of two words meaning Island, munnohan or, rejecting
the formative, munnoh (Abii. menahan ; Del. menatey ; Chip.
minis, a diminutive,) is the more common, but is rarely, if
ever, found in composition. The ' Grand Menan^ opposite
Passammaquoddy Bay, retains the Abnaki name. Long
Island was Menatey or Manaii, ' the Island,' — to the Dela-
wares, Minsi and other neighboring tribes. Any smaller
island was vienatan (Mass. niunnoKhan) , the indefinite form,
or menales (Mass. munnisen, manisses'), the diminutive. Cam-
panius mentions one ' Manathaan,^ Coopers' Island (now
Cherry Island) near Fort Christina, in the Delaware,^ and
" Manalaanung or Manaates, a place settled by the Dutch,
who built there a clever little town, which went on increasing
every day," — now called New York. (The termination in
-ung is the locative affix.) New York Island was sometimes
spoken of as ' tlie island' — ' Manate,' ' Manhatte ;' sometimes
as 'o» island' — Manathan, Menatan, ' iliawAatow ;' more ac-
curately, as 'the small island' — Manhaates, Mauattes, and
'the Manados' of the Dutch. The Island Indians collect-
ively, were called Manhattans; those of the small island,
' Manhatesen.' " They deeply mistake," as Gov. Stuyvesant's
agents declared, in 1659,§ " who interpret the general name
of Manhattans, unto the particular town built upon a little
Island; because it signified the whole country and province."

Manisses or Monasses, as Block Island was called, is an-

*Kale, s. V. Village.

f Shea's Hist, of Catholic Missions, 142, 145.

•| Description of New Sweden, b. ii. c. 8. (Duponceau's translation.)

§N. Y. Hist. Soc. Collections, iii. 376.

INDIAN GEOGRAPHICAL NAMES. 23

other form of the diminutive, — from miinnoh ; and Majihasset,
otherwise written, Munhansicl<, a name of Slielter Island, is
the same diminutive with the locative affix, vnmna-es-et. So

is - Manusses' or ' Mennewies,' an island near Rye, N. Y.,

DOW written (with the southern form of the locative,) Man-
ussing.

Montauk Point, formerly Montauket, Montacut, and by
Roger Williams, MunnawtawUt, is probably from manati,
avhe, and -it locative ; ' in the Island country,' or ' country of
the Islanders.'

The other name of ' Island,' in Algonkin languages, is
AHQUEDNE Or OCQUIDNE ; wath the locative, ahquednet, as in
Acts xxvii. 16. (Compare, Cree, dhwl.in, "it suspends, is
Situate, e.g. an island in the water," from dkoo, a verbal root
" expressive of a state of rest." Howso's Grammar, p. 152.
Micmac, agwilk, " it is in the water ;" whence, Ep-agwit, " it
lies [sits ?] in the water,"* the Indian name of Prince Ed-
ward's Island.) This appears to have been restricted in its
application, to islands lying near the main land or spoken of
with reference to the main land. Roger Williams learned
from the Narragansetts to call Rhode Island, Aquiday, Aqued-
uct, <fec., ' the Island' or ' at the Island,' and a " little island
in the mouth of the Bay," was Aque dene sick, ^ or Aquidneset,
i.e. ' at the small island.' '

Ohippaquiddick, the modern name of an island divided by
a narrow strait from Martha's Vineyard, is from chep/ii-
aquidne, ' separated island.'

Abnaki names ending in -ka'"tti, or -konlee (Mass. -kontu ;
Etcheniin or Maliseet, -fo^c^wA, -quoddy ; Micmac, -ka^di, or
-aikadee ;) may be placed with those of the first class, though ^'^ '
this termination, representing a substantival component, is
really only the locative affix of nouns in the indefinite plural.
Exact location was denoted by affixing, to inanimate nouns-

* Dawson's Acadian Geology, App. p. G73.
t4th Mass. Hist. CoUleotions, vi. 2C7.

24 THE COMPOSITION OF

singular, -et, -it or -ut ; proximity, or something less than
exact location, by -set, (interposing s, the characteristic of
diminutives and derogatives) between the noun and affix.
Plural nouns, representing a definite number of individuals,
or a number which might be regarded as definite, received
-ettu, -ittu, or -uttu, in the locative : but if the number was
indefinite, or many individuals were spoken of collectively,
the affix was -konlu, denoting ' where many are,' or ' place of
abundance.' For example, w«(fcAM, mountain ; wadchit-ut, to,
on, or at the mountain ; wadchu-sel, near the mountain ; wad-
ehmittu (or -ehtu), in or among certain mountains, known or
indicated (as in Eliot's version of Numbers xxxiii. 47, 48) ;
wadchue-Jcontu, among mountains, where there are a ^rcat
many mountains, for ' in the hill country,' Joshua xiii. 6.
So, nippe-kontu, ' in the waters,' i. e. in many wateis, or
' where there is much water,' Deut. iv. 18 ; v. 8. In Deuter-
onomy xi. 11, the conversion to a verb of a noun which had
previously received this affix, shows that the idea of abund-
ance or of multitude is associated with it : " olike wadchuuhkon-
tum," i.e. ivadchue-kontu-a>, " the land is a land of hills," that
is, where are many hills, or where hills are plentij.

This form of verb was rarely used by Eliot and is not al-
luded to in his Grammar. It appears to have been less com-
mon in the Massachusetts than in most of the other Algonkin
languages. In the Chippewa, an ' abundance verb,' as Ba-
raga* calls it, may be formed from any noun, by adding -ka
or -ika for the indicative present : in the Cree, by adding
-skoiv or -ooskow. In the Abnaki, -ka or -km, or -ikw, forms
similar verbs, and verbals, the final Hti of ka''tti, represents
the impersonal aHte, eto, ' there belongs to it,' 'there is there,'
il y a. (Abn. meskiko)i^kaHti, ' where there is abundance of
grass,' is the equivalent of the Micmac " in' skeegoo-aicadee , a
meadow."!)

* Otchipvve Grammar, pp. 87, 41-2.

fMr. Rand's Micmac Vocabulary, in Scboolcralt's Collections, vol. v. p.
579.

INDIAN GEOGRAPHICAL NAMES. 25

Among Abnaki place-names having this form, the following
deserve iiotice : —

APmesmk-kdPtti^ ' where there is plenty of aleivives or her-
rings ;'' from Abn. a''msooak (Narr. amnsilog ; Mass. dmmissuog
cotton ;) literally, ' small fishes,' but appropriated to fish of the
herring tribe, including ale wives and menhaden or bony-fish.
Rale gives this as the name of one of the Abnaki villages on
or near the river ' Aghenibekki.' It is the same, probably,
as the ' Meesee Contee' or ' Meesucontee,' at Farmington
Falls, on Sandy River, Me.* With the suffix of 'place' or
' land,' it has been written Amessagunticook and Amasaquan-
teg.

^ Amoseoggin,' ' Ammarescoggen,' &c., and the ^ Atmiough-
cawgen' of Capt. John Smith, names given to the Kennebec
or its main western branch, the Androscoggin,! — appear to
have belonged, originally, to ' fishing places' on the liver,
from Abn. a"m''scoa-kMge, or a"m} sma-ka^gan. ' Amoskeag,'
at the falls of the Merrimack, has the same meaning, prob-
ably ; a^Tm} sma-khige (Mass. ommissakheag') , a ' fishing-place
for alewives.' It certainly does not mean ' beavers,' or
' pond or marsh' of beavers, — as Mr. Schoolcraft supposed it
to mean. J

Madamiscomtis or Matlammiscontis, the name of a tributary
of the Penobscot and of a town in Lincoln county. Me., was
translated by Mr. Greenleaf, in 1823, " Young Alewive
stream;" but it appears to represent met-a^msmak-kaHti, 'a
place where there has been (but is not now) plenty of ale-
wives,' or to which they no longer resort. Compare Rale's

* Coll. Me. Hist. Society, iv. 31, 106.

f The statement tliat the Androscoggin received its present name in
compliment to Edmond Andros, about 1684, is erroneous. This form of
the name appears as early as 1639, in the release by Thomas Purchase to
the Governor of Massachusetts, — correctly printed (from the original
draft in the handwriting of Thomas Lechford) in Mass. Eecords, vol. i.
p. 272.

J Information respecting the Indian Tribes, &c., vol. iii. p. 526.
4

26 THE COMPOSITION OF

niet-O'mmalc, " les poissons out faites leurs oeufs ; ils s'en sout
aiys ; il n'y en a plus."

Oobiosseecantee river, in the south part of Kennebec county,
is named from a place near " the mouth of the stream, where
it adjoineth itself to Kennebec river, "* and 'where there
was plenty of sturgeons,' — Jcaiassak-kaHti.

'■ PeskadamiouhkantV is given Ijy Charlevoix, as the Indian
name of " the river of the Btchemins," that is, the St. Croix,
— a name which is now corrujjted to Passcmiaquoddy ; but this
latter form of the nanie is probably derived from the Elche-
min, while Charlevoix wrote the Abnaki form. The Eev.
Elijah Kellogg, in 1828,f gave, as the meaning of ' Passama-
quoddie,' ' pollock fish,' and the Rev. Mr. Rand translates
' Pestumoo-kwoddy ' by ' pollock ground.' J Cotton's vocabu-
lary gives ^ pdkonnStam^ for ' haddock.' Perhaps peskadami-
wk, like a"-msojak, belonged to more than one species of fish.

Of Et^chemin and Micmac words having a similar termina-
tion, we find among others, — •

Shuhenacadie ( Chebenacardie on Charlevoix' map, and She-
benacadia on Jeffry's map of 1775). One of the principal
rivers of Nova Scotia, was so named because ' sipen-ak were
plenty there.' Professor Dawson Avas informed by an " ancient
Micmac patriarch," that " Shuhen or Sgabun means groimd-
nuts or Indian potatoes," and by the Rev. Mr. Rand, of
Hantsport, N. S., that " segubhvn is a ground-nut, and Segub-
buna-kaddy is the place or region of ground-nuts," &c.§ It
is not quite certain that sli uben and segubbuii denote the same
esculent root. The Abnaki name of the wild potato or ground-
nut was pen, pi. penak (Chip, ojnn-ig ; Del. obhcn-ak') ; ' sipen,'
which is obviously the equivalent of sheben, Rale describes as
"blanches, plus grosses que des penak:''' and sJiecp'n-ak is
the modern Abnaki (Penobscot) name for the bulbous roots

* Depositions in Coll. Me. Histor. Society, iv. 113,

t3 Mass. Hist. Coll., iii. ISl.

{Dawson's Acadian Geology, 2d ed., (London, 1868), pp. 3, 8.

§ Acadian Geology, pp. 1, 3.

INDIAN GEOGRAPHICAL NAMES. 27

of the Yellow Lily (^Lilium Canadense). Thoreau's Indian
guide in the ' Maine Woods ' told him that these bulbs " were
good for soup, that is to cook with meat to tliicken it," — and
taught him how to prepare them.* Josselyn mentions such
" a water-lily, with yellow flowers," of which " the Indians
eat the roots" boiled.f

'■'■ Segoonuma-Icaddy, place of ga^pereaux ; Gaspereau or
Alewife Eiver," " Boonanioo-hwoddy , Tom Cod ground," and
" Kala-kaddy, eel-ground," — are given by Professor Dawson,
on Mr. Rand's authority. Segooriumak is the equivalent of
Mass. and Narr. sequanamduquoch, ' spring (or early sum-
mer) fish,' by R. Williams translated ' bream.' And boonamoo,
— the pona7}io of Charlevoix (i. 127), who confounded it with
some 'species of dog-fish (chien de mer),' — is the apmna"-
mesm of Rasles and j^o-p^naunisu, ' winter fish,' of Roger Wil-
liams, ' which some call frost-fish,' — Morrhua pruinosa.

The frequent occurrence of this termination in Micmac,
Btchemin and Abnaki local names gives probability to the
conjectui-e, that it came to be regarded as a general name for '
the region which these tribes inhabited, — ' L'arcadia,' ' I'Ac-
cadie,' and 'la Cadie,' of early geographers and voyagers. !
Dr. Kohl has not found this name on any earlier map than '
that published by Girolamo Ruscelli in 1561. J That it is of
Indian origin there is hardly room for doubt, and of two or
three possible derivations, that from the terminal -Mdi, -ko-
diah, or -kaHti, is on the whole preferable. But this ter- i
mination, in the sense of ' place of abundance' or in that of
' ground, land, or place,' cannot be used separately, as an in-
dependent word, in any one of the languages which have
been mentioned ; and it is singular that, in two or three in-
stances, only this termination should have been preserved

*Maine Woods, pp. 194, 284, 326.

f Voyages, p. 44.

X See Coll. Me. Hist. Society, 2d Ser., vol. i. p. 234.

28 THE COMPOSITION OF

after the first and more important component of the name
was lost.

There are two Abnaki words which are not unUlvC -haPtli
in sound, one or both of which may perhaps be found in some
local names : (1) kamdi, ' where he sleeps,' a lodging place
of men or animals ; and (2) akcodami, in composition or as
a prefix, akmde, ' against the current,' up-stream ; as in ned-
akmte^hemen, ' 1 go up stream,' and mderakcoda^'na'^, ' the fish
go lip stream.' Some such synthesis may have given names
to fishing-places on tidal rivers, and I am more inclined to
regard the name of ' Tracadie ' or ' Tracody ' as a corruption
of maerakmda" , than to derive it (with Professor Dawson*
and the Rev. Mr. Rand) from " Tulluk-kaddy ; probably,
place of residejice ; dwelling place," — or rather (^for the ter-
mination requires this), where residences or dwellings are
flentij^ — where there is abundance of dwelling place. There
is a Tracadie in Nova Scotia, another QTregate, of Cham-
plain) on the coast of New Brunswick, a Tracody or Tracady
Bay in Prince Edward's Island, and a Tracadigash Point in
Chaleur Bay.

Thevet, in La CosmograpMe universelle,j- gives an account
of his visit in 1556, to " one of the finest rivers in the whole
world which we call Norurabcgiie, and the aborigines Ag-
oncy,^' — now Penobscot Bay. In ' Agoncy' we have, I con-
jecture, another form of the Abnaki -ka"tti, and an equivalent
of ' Acadie.'

II. Names formed from a single ground-word or substan.
tival, — with or without a locati^'c or other suffix.

To this class belong some naiiies already noticed in con-
nection with compound names to which they are related ;
such as, Wachu-sel, ' near the mountain ;' Menahan {Meuaii},
Manati, JIanathaait, 'island;' Manataan-ung, Aquedn-et, ' on
the island,' &c. Of the many which might be added to these,
the limits of this paper permit me to mention only a few.

* Acailian Geology, 1. c.

t Cited by Dr. Kohl, in (^11. Me. Hist. Society, N. S., i. 416.

INDIAN GEOGRAPHICAL NAMES. 29

1. Naiag, 'a corner, angle, or point.' This is a verbal,
formed from nd-i, 'it is angular,' 'it corners' Eliot wrote
''yaue naiyag wetu" for the " four corners of a house," Job
i. 19. Sometimes, ndl receives, instead of the formative -ag^
the locative affix (ndi-it or ndl-ul') ; sometimes it is used as
an adjectival prefixed to auke, 'land.' One or another of
these forms serves as the name of a great number of river
and sea-coast ' points.' In Connecticut, we find a ' Nayaug'
at the southern extremity of Mason's Island iu Mystic Bay,
and ' Noank ' (formerly wi'itten, Naiveag, Naiwayonlc, No'iank,
<fec.) at the west point of Mystic River's mouth, in Groton ;
Noag or Noyaiig, in G-lastenbury, &c. In Rhode Island, i
Nayatt or Nayot point in I5arrington, on Providence Bay, and
Nahiganset or ATarragansett, ' the country aljout the Point.'* i
On Long Island, Nyack on Peconick Bay, Southampton,! j
and another at the west end of the Island, opposite Coney
Island. There is also a Nyack on the west side of the Tappan ■
Sea, in New Jersey.

2. WoNKUN, ' bended,' ' a bend,' was sometimes used with-
out affix. The Abnaki equivalent is ma"gliighen, ' courbe,'
' croch^ ' (Rale) . There was a Wongun, on the Connecticut,
between Glastenbury and Wethersfield, and another, more
considerable, a few miles below, in Middletovvn. Wonki is
found in compound names, as an adjectival ; as in Wonki-tuk,
' bent river,' on the Quinebaug, between Plainfield and Can-
terbury, — written by early recorders, ' Wongattuck,' ' Wan-
ungatuck,' &c., and at last transferred from its proper place
to a Jiill and b7^ook west of the river, where it is disguised as
Nunkertunk. The Great Bend between Hadley and Hatfield,
Mass., was called Kuppo-wonkun-olik, ' close bend place,' or
' place shut-in by a bend.' A tract of meadow west of this
bend was called, iu 1660, ' Cappowonganick,' and ' Capa-

* See Narraganselt Club Publications, vol. i. p. 22 (note 6).
fOn Block's Map, 1616, the "Nahicans" are marked on the eastern-
most point of Long Island.

30 THE COMPOSITION OP

wonk,' and still retains, I believe, the latter name* - Wnog-
qiietooJcoke, the Indian name of Stockbridge, Mass., as written
by Dr. Edwards in the Muhliecau dialect, describes " a beud-
of-the-river place."

Another Abnald word meaning ' curved,' ' crooked,'— pi'/c-
d'ghen — occurs in the name Pika^ghenahik, now ' Crooked
Island,' in Penobscot Eiver.f

3. H6CQUAUN (aHQUoN, Eliot), 'hook-shaped,' 'a hook,'

. is the base of Hoccanum, the name of a tract of land and

the stream which bounds it, in East Hartford, and of other

I Hoccanums, in Hadley and in Yarmouth, Mass. Hecke-

I welder:]: wrote " Okhiicquan, Wodkhdcquoan, or (short) Suc-

quan" for the modern ' Occoquan,' the name of a river in

: Virginia, and remarked: "All tliese names signify a hook."

Campanius has ' hSckung' for ' a hook.'

Eackenmck may have had its name from the Micquan-sauk,
' hook mouth,' by which the waters of Newark Bay find their
way, around Bergen Point, by the Kill van Cul, to New York
Bay.

8. S6hk or Sauk, a root that denotes ' pouring out,' is the
base of many local names for ' the outlet' or ' discharge" of a
river or lake. The Abnaki forms, sa/'gmk, ' sortie de la
riviSre (seu) la source,' and sa^g-hedeHegwe [== Mass. saiiki-
tuk,] gave names to Saco in Maine, to the river which has
its outflow at that place, and to Sagadahock (^sa"ghede^aki),
'land at the mouth ' of Kennebeck river.

Saucon, the name of a creek and township in Northampton
county, Penn., " denotes (says Heckewelder§) the outlet of
a smaller stream into a larger one," — which restricts the
denotation too narrowly. The name means " the outlet," —
and nothing more. Another Soh'coon, or (with the locative)

« Judd's History of Hailley, 115, 116, 117.

■j-Mr. Moses Greenleaf, in 1823, wrote this name, Bakungunaliik.

J On Indian names, in Trans. Am. Pliil. Society, N. S., vol. iv., p. 377.

§lbid. p. 3r.7.

INDIAN GEOGRAPHICAL NAMES. 31

Saukunk, " at the mouth" of the Big Beaver, on the Ohio, —
now in the township of Beaver, Penn., — was a well known
rendezvous of Indian war parties.*

Saganaum, Sagana, now Saginaw^ Bay, 021 Lake Huron,
received its name from the mouth of the river which flows
through it to the lake.

The Mississagas were people of the missi-sauk, missi-sague,
or (with locative) missi-sak-ing,^ that is ' great outlet.' In
the last half of the seventeenth century they were seated on
the banks of a river which is described as flowing into Lake
Huron some twenty or thirty leagues south of the Sault Ste.
Marie (the same river probably that is now known as the
Mississauga, emptying into Manitou Bay,) and nearly oppo-
site the Straits of Mississauga on tlie South side of the Bay,
between Manitoulin and Oockburn Islands. So little is known
however of the history and migrations of this people, that it
is perhaps impossible now to identify the ' great outlet' from
which they first had their name.

The Saguenay (Sagnay, Sagn^, Saghuny, etc.), the great
tributary of the St. Lawrence, was so called either from the
well-known trading-place at its mouth, the annual resort of
the Montagnars and all the eastern tribes, § or more probably
from the ' Grand Discharge '|| of its main stream from Lake
St. John and its strong current to and past the rapids at
Cliicoutimi, and thence on to the St. Lawrence.^ Near Lake

*Papev on Indian Names, ut supra, p. 366 ; and 3 Mass. Historical Col-
lections, vi. 145. [Compare, the Iroquois Swa-deh' and Oswa'-go (modern
Oswego), Vfhich has the same meaning as A\g. sauki, — "flowing out." —
Morgan's League of tlie Iroquois.}

■\ Saguinam, Charlevoix, i. 501; iii. 279.

XRelalions des Jesuites, 1658, p. 22; 1648, p. 62 ; 1671, pp. 25, 31.

§ Charlevoix, Nouv. France, iii. 65 : Gallatin's Synopsis, p. 24.

II This name is still retained.

^ When first discovered the Saguenay was not regarded as a river, but
as a strait or passage by which the waters of some northern sea flowed to
the St. Lawrence. But on a French map of 1543, the ' R. de Sagnay'
and the country of ' Sagnay ' are laid down. See Maine Hist. Soc. Col-

32 THE COMPOSITION OP

St. John and the Grand Discharge was another rendezvous of
the scattered tribes. The missionary Saint-Simon in 1671
described this place as one at which " all the nations inhabit-
ing the country between the two seas (towards the east and
north) assembled to barter their furs." Hind's Exploration
of Labrador, ii. 23.

In composition with -tuk, ' river ' or ' tidal stream,' smki
(adjectival) gave names to ' SoakatucJc,' now Saugatuck, the
mouth of a river in Fairfield county. Conn. ; to ' Sawahquat-
ocJc,' or ' Sati'katucJc-et,' at tlie outlet of Long Pond or mouth
of Herring River, in Harwich, Mass. ; and perhaps to Mas-
saugatucket, (niissi-sankiluk-ut?'), in Marshfield, Mass., and
in South Kingston, R. I., — a name which, in both places, has
been shortened to Saquatucket.

'■ Winnipiseog'ee ' (pronounced Win' ni pe saulc' e,) is com-
pounded of ivinni, nippe, and sauki, 'good-water discharge,'
/ and the name must have belonged originally to the outlet by
which the waters of the lake pass to the Merrimack, rather
I than to the lake itself. Winnepesauke, TVenepesioco and
(with the locative) Winnipesiockett, are among the early
forms of the name. The translation of this synthesis by
' the Smile of tlie Great Spirit' is sheer nonsense. Another,
first proposed by the late Judge Potter of New Hampshire,
in his History of Manchester (p. 27),* — 'the beautiful water
of the high place,' — is demonstrably wrong. It assmnes that
is or es represents kees, meaning ' high ;' to which assump-
tion there ar^ two objections : first, that there is no evidence
that such a word as Jeees, meaning ' high,' is found in any
Algonkin language, and secondly, that if there be such a
word, it must retain its significant root, in any synthesis of
which it makes part, — in other words, that kecs could not
drop its initial k and preserve its meaning. I was at first in-
clined to accept the more probable translation proposed by

lections, 2d Series, vol. i., pp. 331, 354. Charlevoix gives Pi/c7iiVaouic7iete,
as the Indian name of the River.

* And in the Historical Mof/azine, vol. i. p. 240.

INDIAN GEOGRAPHICAL NAMES. 33

' S. P. S.' [S. F. Streeter ?] in the Historical Magazine for
August, 1857,*—" the land of the placid or beautiful lake ;"
but, in the dialects of New England, nippisse or nips, a
diminutive of nippe, ' water,' is never used for paug; * lake '
or ' standing water ;'t and if it were sometimes so used, the
extent of Lake Winnepiseogee forbids it to be classed with
the 'small lakes' or 'ponds,' to which, only, the diminutive
is appropriate.

4. Nashaue' (Chip, nd s s aiv aii a,nd ashawiivi'), 'mid-way,'
or ' between,' and with ohke or auk added, ' the land between'
or ' the half-way place,' — was the name of several localities.
The tract on which Lancaster, in Worcester county (Mass.)
was settled, was ' between ' the branches of the river, and so
it was called '■ Nashaivay' or '■ Nashaivahe' (nashaue-o/ike') ;
and this naiiie was afterwards transferred from the territory
to the river itself. There was another Nashaway in Connect-
icut, between Quiunebaug and Five-Mile Rivers in Windham
county, and here, too, the mutilated name of the nashaue-ohke
was transferred, as AsJiawog or Assawog, to the Five-Mile
River. JSfatchaug in the same county, the name of the east-
ern branch of Shetucket river, belonged originally to the
tract ' between ' the eastern and western branches ; and the
Shetucket itself borrows a name (nashaue-tuk-^f) from its
place ' between ' Yantic and Quinebaug rivers. A neck of
land (now in Griswold, Conn.) " between Pachaug River
and a brook that comes into it from the south," one of the
Muhliekan east boundaries, was called sometimes, Shaivwunk,
' at the place between,' — sometimes Shaivwdmug (jiasJiaue-
amaug'), ' the fishing-place between' the rivers, or the ' half-
way fishing-place. 'J

* Vol. i. p. 246. t Seo pp. 14, 15.

X Chandler's Survey and Map of the Mohegan country, 1705. Compare
the Chip, asliawiwi-silagon, " a place from which water runs two ways," a
dividino- ridge or portage ielween river courses. Owen's Geological Sur-
vey of Wisconsin, etc., p. 312.
5

34 THE COMPOSITION OF

5. ASHIM, is once used by Eliot (Cant. iv. 12) for ' foun-
tain.' It denoted a spring' or brook from- which water was
obtained for drinking. In the Abnaki, asiem «e&i, ' il puise
de I'eau ;' and ned-a^sihibe, ' je puise de Vea,u,fonti velfluvio.
(Rasles.)

Winne-ashim-ut, ' at the good spring,' near Romney Marsh,
is now Chelsea, Mass. The name appears in deeds and rec-
ords as Winnisimmet, Winisemit, Winnet Semet, etc. The
author of the 'New English Canaan' informs us (book 2, ch.
8), that " At Weenasemitte is a water, the virtue whereof is,
" to cure barrennesse. The place taketh his name of that
" fountaine, which signifieth quick spring, or quickning spring.
" Probatum."

Ashimuit or SJiumuit, an Indian village near the line be-
tween Sandwich and Falmouth, Mass., — Shaume, a neck and
river in Sandwich (the Chaivum of Capt. John Smith ?),• —
Shimmoali, an Indian village on Nantucket, — may all have
derived their names from springs resorted to by the natives,
as was suggested by the Rev. Samuel Deane in a paper in
Mass. Hist. Collections, 2d Series, vol. x. pp. 173, 174.

6. Mattappan, a participle of mattappu (Chip, namdlaii),
' he sits down,' denotes a ' sitting-down place,' or, as generally
employed in local names, the end of a portage between two
rivers or from one arm of the sea to another, — where the
canoe was launched again and its bearers re-embarked. Rale
translates the Abnaki equivalent, mata"be, by ' il va an bord
de I'eau, — a la grdve pour s'embarquer,' and meta"bSnigaiiik,
by ' au bout de dela du portage.'

Mallapan-ock, afterwards shortened to 3Ialtapan, that part
of Dorchester Neck (South Boston) where " the west coun-
try people were set down" in 1630,* may have been so called
because it was the end of a carrying place from South Bay to
Dorchester Bay, across the narrowest part of the peninsula,
or — as seems highly probable — because it was the temporary

* Blake's Aniiiils of Dmvhester, p. 9 ; "Wintlirop's Journal, vol. i. p. 2S.

INDIAN GEOGRAPHICAL NAMES. 35

' sitting-down place' of the new comers. Elsewliere, we find
tlie name evidently associated witli portage.

On Smith's Map of Virginia, one ' Mattapanient ' appears
as the name of the northern fork (now the Matldpovy') of
Pamaunk- ^York) River ; another (^Mattpanienf) near the
head waters of the Pawtuxunt ; and a third on the ' Chicka-
hamania ' not far above its confluence with Powhatan (James) |
Eiver.

Mattapoiset, on an inlet of Buzzard's Bay, in Rochester,
Mass., — another Mattapoiset or ' Mattapuyst,' now Gardner's
Neck, in Swanzea,^and ' Mattapeaset ' or ' Mattabesic,' on
the great bend of the Connecticut (now Middletown), derived
their names from the same word, probably.

On a map of Lake Superior, made by Jesuit missionaries
and published in Paris in 1672, the stream which is marked
on modern maps as ' Riviere aux Traines' or ' Train River,'
is named ' R. Malaban.' The small lake from which it flows
is the ' end of portage ' between the waters of Lake Michigan
and those of Lake Superior.

7. Chabenuk, ' a bound mark ;' literally, ' that which sepa-
rates or divides.' A hill in Griswold, Conn., which was
anciently one of the Muhhekan east bound-marks, was called
Chabinu"-h, ' Atchaubennuck,' and ' Ghabunnuck.' The vil-
lage of praying Indians in Dudley (now Webster?) Mass.,
was' named Chahanalcongkomnk (Eliot, 1668,) or -ongkomum,
and the Great Pond still retains, it is said, the name of Chau-
benagungamaug QchabenvJcong-amaug?),^' the boundary fish-
ing-place." This pond was a bound mark between the Nip-
mucks and the Muhhekans, and was resorted to by Indians of
both nations.

III. Partieipials and verbals employed as place-names may
generally, as was before remarked, be referred to one or the
other of the two preceding classes. The distinction between
noun and verb is less clearly marked in Indian grammar than
in English. The name Muskauwomuk (corrupted to Shaw-

36 THE COMPOSITION OP

mut') may be regarded as a participle from the verb mush-
aumm (Narr. mishoonliom') ' he goes by boat,' — or as a noun,
meaning ' a ferry,' — or as a name of tlie first class, com-
pounded of the adjectival mushoa-n, ' boat or canoe,' and
womw-uk, habitual or customary ^om^, i.e., 'where there is
going-by-boat.'

The analysis of names of this class is not easy. In most
cases, its results must be regarded as merely provisional.
Without some clue suj)plied by history or tradition and with-
out accurate knowledge of the locality to which the name
belongs, or is supposed to belong, one can never be certain of
having found the right key to the synthesis, however well it
may seem to fit the lock. Experience Mayhew writing from
■ Chilmark on Martha's Vineyard, in 1722, gives the Indian
name of the place where he was living as JSfimpanickhicJcanuh.
If he had not added the information that the name " sig-
nifies in English, The place of thunder clefts " and that it
was so called " because there was once a tree there split in
pieces by the thunder," it is not likely that any one in this
generation would have discovered its precise meaning, —
though it might have been conjectured that neimpau, or nini-
bau, ' thunder,' made a part of it.

Quiluldmende was (Heckewelder tells us*) the Delaware
name of a place on the Susquehanna, in Pennsylvania, where,
as the Indians say, " in their wars with the Five Nations, they
fell by surprise upon their enemies. The word or name of
this place is therefore. Where we came unawares upon them,
&c." Without the tradition, the meaning of the name would
not have been guessed, — or, if guessed, would not have been
confidently accepted.

The difficulty of analyzing such names is greatly increased
by the fact that they come to us in corrupt forms. The
same name may be found, in early records, written in a
dozen different ways, and some three or four of these may
■admit of as many different translations. Indian grammatical

* On Indian Names, in Trans. Am. Philos. Society, N. S. iv. 361.

INDIAN GEOGRAPHICAL NAMES. 37

synthesis was exact. Every consonant and every vowel had
its office and its place. Not one could be dropped or trans-
posed, nor could one be added, without change of meaning.
Now most of the Indian local names were first written by
men who cared nothing for their meaning and knew nothing
of the languages to which they belonged. Of the few who
had learned to speak one or more of these languages, no two
adopted the same way of writing them, and no one — John
Eliot excepted— appears to have been at all careful to write
the same word twice alike. In the seventeenth century men
took considerable liberties with the spelling of their own sur-
names and very large liberty with English polysyllables —
especially with local names. Scribes who contrived to find
five or six ways of writing 'Hartford' or ' Wethersfield,'
were not likely to preserve uniformity in their dealings with
Indian names. A few letters more or less were of no great
consequence, but, generally, the writers tried to keep on the
safe side, by putting in as many as they could find room for ;
prefixing a c to every k, doubling every iv and g, and tacking
on a superfluous- final e, for good measure.

In some instances, what is supposed to be an Indian place-
name is in fact a personal name, borrowed from some sachem
or chief who lived on or claimed to own the territory.
Names of this class are likely to give trouble to translators.
I was puzzled for a long time by ' Mianus,' the name of a
stream between Stamford and Greenwich, — till I remem-
bered that Mayano, an Indian warrior (who was killed by
Capt. Patrick in 1643) had lived hereabouts ; and on search-
ing the Greenwich records, I found the stream was first men-
tioned as Moyannoes and Mehanno's creek, and that it bounded
' Moyannoe's neck' of land. Moosup river, which flows west-
erly through Plainfield into the Quinebaug and which has
given names to a post-office and factory village, was formerly
Moosup' s river, — Moosup or Maussup being one of the aliases
of a Narragansett sachem who is better known, in the history
of Philip's war, as Pessacus. Heckewelder* restores ' Pyma-

* On Indian Names (ul supra) p. 365.

38 THE COMPOSITION OP

tuning,' the name of a place in Pennsylvania, to the Del.
' PihmtSninh,' meaning, " the dwelling place of the man with
the crooked mouth, or the crooked man's dwelling place,"
and adds, that he " knew the man perfectly well," who gave
this name to the locality.

Some of the examples which liave been given, — such as
Higganum, Nunkertunk, Shatvmut, Swamscot and Titicid, —
— show how the difficulties of analysis have been increased by
phonetic corruption, sometimes to such a degree as hardly
to leave a trace of the original. Another and not less strik-
ing example is presented by Syiipsic, the modern name of a
pond between ElHngton and Tolland. If we had not access
to Chandler's Survey of the Mohegan Country, made in
1705, who would suppose that ' Snipsic' was the surviving
representative of lloshemipsuck, ' greai^pond brook ' or (lit-
erally) ' great-pond outlet,' at the south end of 3IosJienups or
Mashenips ' great pond V The territoi'ies of three nations,
the Muhhekans, Nipmucks and River Indians, ran together
at this point.

' Nameroake,^ " Namareck' or ' Namelahe,'' in East Windsor,
was transformed to May-luck, giving to a brook a name which
' tradition' derives from the '^luck' of a party of emigrants
who came in ' May ' to the Connecticut.* The original name
appears to have been the equivalent of ' Nameaug' or ' Nam-
eoke' (New London), and to mean 'the fishing place, —
n^amaug or nama-ohke. '

But none of these names exhibits a more curious transform-
ation than that of ' Bagadoose' or ' Bigaduce,' a peninsula on
the east side of Penobscot Bay, now Castine, Me. "William-
son's History of Maine (ii. 572) states on the authority of
Col. J. Wardwell of Penobscot, in 1820, that this poiut bore
the name of a former resident, a Frenchman, one ' Major
Biguyduce.' Afterwards, the historian was informed that
' Marche hagyduce ' was an Indian word meaning ' no good

♦Stiles's History of Ancient Windsor, p. 111.

INDIAN GEOGRAPHICAL NAMES. :39

cove.' Mr. Joseph Williamson, in a paper in the Maine His-
torical Society's Collections (vol. vi. p. 107) identifies this
name with the Matchehigualus of Edward Winslow's quit-
claim to Massachusetts in 1644,*' and correctly translates the
prefix matche by ' bad,' but adds : " What Biguatus means, I
do not know." Purchas mentions ' Chebegnadose ,' as an
Indian town on the ' Apananawapeske ' or Penobscot.f Rkle
gives, as the name of the place on " the river where M. de
Gastin [Oastine] is," Matsibigcoadaossek, and on his authority
we may accept this form as nearly representing the original.
The analysis now becomes more easy. Matsi-a^'bagacoat-ek,
means ' at the bad-shelter place, — bad covert or cove ;' and
malsi-a^hagaooatws-ek is the diminutive, ' at the small bad-shel-
ter place.' About two miles and a half above the mouth of
the Kenebec was a place called by the Indians ' Abagadusset'
or ' Abequaduset ' — the same name without the prefix — mean-
ing ' at the cove, or place of shelter.'

The adjectivals employed in the composition of Algonkin
names are very numerous, and hardly admit of classification.
Noun, adjective, adverb or even an active verb may, with
slight change of form, serve as a prefix. But, as was be-
fore remarked, every prefix, strictly considered, is an adverb
or must be construed as an adverb, — the synthesis which
serves as a name having generally the verb form. Some of
the most common of these prefixes have been mentioned on
preceding pages. A few others, whose m(^anings are less ob-
vious and have been sometimes mistaken by translators, may
deserve more particular notice.

1. PoHQUi, POHQUAE'; Narr. pduqui ; Abn. pm^kmie ;
' open,' ' clear' (primarily, ' broken'). In composition with
ohke, ' land,' or fojmed as a verbal in -aug, it denotes ' cleared
land' or ' an open place :' as in the names variously written
' Pahquioque,' ' Paquiaug ;' ' Pyquaag ;' ' Poquaig,' ' Payqua-
oge,' &c., in Danbury and Wethersfield, and in Atliol, Mass.

* Printed in note to Savage's Winthrop's Journal, ii. 180.

t See Thornton's Ancient Pemaquid, in Maine Hist. Collections, v. 156.

40 THE COMPOSITION OF

2. Pahke (Abn. pa^gcoi,') 'clear,' 'pure'. Found witli
paug, ' standing water' or ' pond,' in such names as ' Pahcu-
pog,' ' Paquabaug,' &c. See page 16.

3. PAGUAN-AiJ, ' he destroys,' ' he slaughters' (Narr. pau-
qiiana, ^ there is a slaughter') in composition with ohke de-
notes ' place of slaughter ' or ' of destruction,' and commem-
orates some sanguinary victory or disastrous defeat. This is
probably the meaning of nearly all the names written ' Po-
quannoc,' ' Pequannoc,' ' Pauganuck,' &c., of places in Bridge-
port (Stratfield) , Windsor and Groton, Conn., and of a town
in New Jersey. Some of these, however, may possibly be
derived from pnuktmni and ohke, ' dark place.'

4. Pemi (Abn. jiemai-mi ; Del. ]}ime-u ; Cree, peeme f)
denotes deviation from a straight line ; ' sloping,' ' aslant,'
'twisted.' PuMMEECHE (^Cree, pimich ; Chip. pe?niji; Abn.
pemetsi ;') 'crosswise; traverse.' Eliot wrote ^ pinnmeeche
may ' for ' cross-way,' Obad. 14 ; and pumetshin (literally, ' it
crosses') for 'a cross,' as in vp-pumetshin-eum, 'his cross,'
Luke xiv. 27. Pemyi-gome or Pemiji-guma, ' cross water,' is
the Chippewa name for a lake whose longest diameter crosses
the general course of the river which flows through it, —
which stretches across, not with the stream. There is such a
lake in Minnesota, near the sources of the Mississippi, just
below the junction of the two primary forks of that river ;
another (' Pemijigome ') in the chain of small lakes which
are the northern sources of the Manidowish (and Chippewa)
River in Wisconsin, and still another near the Lacs des Flam-
beaux, the source of Flambeau River, an afiflvieut of the Man-
idowish.

The same prefix or its equivalent occurs in the name of a
lake in Maine, near the source of the Alligash branch of St.
John's River. Mr. G-reenleaf, in a list of Indian names
made in 1823,* gave this as ^BA.AU^caEniiit'gamo or ^1/tp'MOO-
jKEnegmook." Thoreauf was informed Liy his Penobscot

* Report of Ainurican Society for Promoting Ci\ilization of tlie Indian
Tribes, p. 52.

t Maine Woods, 232.

INDIAN GEOGRAPHICAL NAMES. 41

guide, that the name " means ' Lake that is crossed ;' because
the usual course lies across, not along it." There is another
" Cross Lake," in Aroostooli county, near the head of Pish
River. We seem to recognize, and with less difficulty, the
same prefix in Pemigewasset, but the full composition of that
name is not clear.

Pemi- denotes, not a crossing of but deviation from a
straight line, whether vertical or horizontal. In place-names
it may generally be translated by ' sloping' or ' aslant ;' some-
times by ' awry' or ' tortuous.' PemadenS, which RMe gives
as the Abnaki word for ' mountain,' denotes a sloping moun-
tain-side (^pemi-adeni') , in distinction from one that is steep
or precipitous. ^Pemetiq,' the Indian name of Mount Desert
Island, as written by Pather Biard in 1611, is the Abnaki
peme'te/d, ' sloping land.' Pemaquid appears to be another
form of the word which Rale wrote 'Pemaa''kke,' meaning
(with the locative suffix) ' at the jjlace where the land slopes;'
where " le terre penche ; est en talus." J Pymaluning, in
Pennsylvania, is explained by Heckewelder, as " the dwell-
ing place of the man with the crooked mouth ; Pihmtdnink"
(from pimeu and 'toon).

Wanashque, Anasqui, ' at the extremity of,' ' at the end ;'
Abn. ooanaskcoimi, ' au bout;' Gree,:Wdmiuska)tch ; Chip.
ishkue, esliqua. See (pp. 18, 19,) Wanashqu-ompsk-ut, Won-
nesquani,\ Winnesquamsaukil, Squamsoot. Wonasqvatueket, a
small river which divides North Providence and Johnston,
R.I., retains the name which belonged to the point at which
it enters an arm of Narragansett Bay (or Providence River),
' at the end of the tidal-river.' A stream in Rochester, Mass.,
which empties into the head of an inlet from Buzzard's Bay,
received the same name. Ishquagoma, on the upper Embarras

* Abnaki Dictionary, s. v. Pencher. Compare, p. 545, " bimkCOe, il
penclie naturellement la tete sur un cote."

■f Wonnesquam (as should have been mentioned on the page referred to)
may possibly represent the Abnaki (oanaskC0a,''a"mi(Oi or -mek, ' at the end
of the peninsula' (' au bout de la presqu'ile.' Rale).
6

42 THE COMPOSITION OF

River, Minnesota, is the ' end lake,' the extreme point to
which canoes go up that stream.

Names of fishes supply the adjectival components of many
place-names on the sea-coast of New England, on the lakes,
and along river-courses. The difficulty of analyzing such
names is the greater because the same species of fish was
known by different names to different tribes. The more
common substantivals are -amattg, ' fishing place ; -tuk or
sipu, ' river ;' ohke, ' place ;' Abn. -kaHti, ' place of abund-
ance ;' and -keag, -keke, Abn. -khigS, which appears to denote
a peculiar mode of fishing, — jjerhaps, by a weir ;* possibly, a
spearing-place.

From the generic namaus (namohs, El. ; Abn. namSs ; Del.
namees ;) ' a fish' — but probably, one of the smaller sort, for
the form is a diminutive, — come such names as Nameoke or
Nameaug (New London), for namau-ohke, 'fish country;'
Namaskel or Namasseket (on Taunton River, in Middle-
borough, Mass.) ' at the fish place,' a favorite resort of the
Indians of that region ; Namaskeak, now Amoskeag, on the
Merrimack, and Nam'' skeltet or Skeekeet, in Wellfleet, Mass.

M' squammaug (Abn. vieskmajnekw), ' red fish,' i.e. salmon,
gave names to several localities. Misquamacuck or Squami-
mt, now Westerly, R.I., was ' a salmon place' of the Narra-
gansetts. The initial tn often disappears ; and sometimes, so
much of the rest of the name goes with it, that we can only
guess at the original synthesis. ' Gonic,' a post office and
railroad station, near Dover, N.H., on the Cocheco river, was
once ' Squajinnagonic,' — and probably, a salmon-fishing place.

Kauposh (Abn. kabasse, plu. kahassak^, ' sturgeon,' is a
component of the name Cobbosseecontee, in Maine (page 26,
ante), 'where sturgeons are plenty;' and Cob.scook, an arm
of Passamaquoddy Bay, Pembroke, Me., perhaps stands for
kabassalchige, ' sturgeon-catching place.'

* Schoolcraft deri\es the name ut' the Namakagim iork of the ."^t. Croix
river. Wise, from Chip, "luitnni. slurgeoii, and kagun, a yoke or weir."

WDFAN GEOGRAPHICAL NAMES. 43

Aummog or Ommissuoy (Abii. a"msmak), ' small fish,' —
especially alewives and herrings, — is a component of the name
of the Abnaki village on the Kennebec, A^mesmk-ka"Ui ; of
Mattammisoonlis, a tributary of the Kennebec (see p. 25,
ante), a,iid proi ably, of Amoscogghi and Amoskeag.

Qunndsu (pi. -suog ; Abn. kcanmse ; Old Alg. kino^ji ;
Chip, keno'zha ;) is found in the name of Kenosha, a town
and county in Wisconsin ; perhaps, in Kenjua or Kenzua
creek and township, in Warren county. Pa. Quinshepaug or
Quonshapauge, in Mendon, Mass., seems to denote a ' pickerel
pond' (jjunnosTAr^aug^ . MaskinongS, i.e. massa-kino"-jd, ' great
pilce' or maskelunge, names a river and lake in Canada.

Pescatum, said to mean ' pollock,' occurs as an adjectival
in Peshadamioukka'^tti, the modern Passamaquoddy (p. 26).

Nalia^nio), the Abnaki name of the ' eel,' is found in " Ne-
humheag, the English of which is Eel Land, .... a stream
or brook that empties itself into Kennebec River," not far
from Cobbissecontee.* This brook was sometimes called by
the English, Nehumkee. The Indian name of Salem, Mass.,
was JVehumkeke or Nailmkeag, and a place on the Merrimac,
near the mouth of Concord River (now in Lowell', I believe,) J
had the same name, — written, Naamkeak.

In view of the illustrations which have been given, we re-
peat what was stated in the beginning of this paper, that
Indian place-names are not proper names, that is unmeaning
marks, but significant appellatives, each conveying a descrip-
tion of the locality to which it belongs. In those parts of the
country where Indian languages are still spoken, the analysis
of such names is comparatively easy. Chippewa, Cree, or
(in another family) Sioux-Dakota geographical names may
generally be translated with as little difficulty as other words
or syntheses in the same languages. In New England, and
especially in our part of New England, the case is different.

* Col. William Lithgow's deposition, 1767, — in New England Historical
and General Register, xxiv. 24.

44 THE COMPOSITION OP

We can hardly expect to ascertain tlie meaning of all the
names which have come down to us from dead languages of
aboriginal tribes. Some of the obstacles to accurate analysis
have been pointed out. Nearly every geographical name has
been mutilated or has suffered change. It would indeed be
strange if Indian polysyntheses, with their frequent gutturals
and nasals, adopted from unwritten languages and by those
who were ignorant of their meanings, had been exempted
from the phonetic change to which all language is subject, as
a result of the universal disposition " to put more facile in
the stead of more difficult sounds or combination of sounds,
and to get rid altogether of what is unnecessaiy in the words
we use." * What Professor Haldeman calls otosis, ' that error
of the ear by which words are perverted to a more familiar
form,'! has effected some curious transformations. Swatara,'^
the name of a stream in Pennsylvania, becomes ' Sweet
Arrow;' the Potopaco of John Smith's map (^pmluppdg, a
I bay or cove ; Eliot,) on a bend of the Potomac, is naturalized
1 as ' Port Tobacco.' Nama'auhe, ' the place of fish' in East
Windsor, passes through Namerack and Namalake to the
modern ^ May Luck.' IfosJcitii-auke, ' grass land,' in Scituate,
R.I., gives the name of ' Mosquito Hawk' to the brook which
crosses it.§

* Whitney's Language and the Study of Language, p. 69. — " Ein natiir-
liches Volksgefiihl, oft aueh dor Volkswitz, den nicht mehr "verstand-
enen Namen neu umpragte und mit anderen lebenden Wortern in Ver-
bindung setzte." Dr. J. Bender, Die deulschen Orlsnamen (2te Ausg.) p. 2.

f Haldeman's Analytic Orthography, §279, and "Etymology as a means
of Education," in Pennsylvania School Journal for October, 1868.

J" Swatawro,' on Sayer and Bennett's Map, 1775.

§ " Whiskey Jack," the name by which the Canada Jay (Perisoreus Can-
adensis) is best known to the lumbermen and hunters of jNlaine and Canada,
is the Montagnais Ouishcatcha" (Cree, Ouiskeshauneesh) , which has passed
perhaps through the transitional forms of ' Ouiske Jean' and ' Whiskey
Johnny.' The Shagbark Hickory nuts, in the dialect of the Abnakis
called s'kOOskada'mennar, literally, ' nuts to be cracked with the teeth,' are
the 'Kuskatominies' and ' Kisky Thomas' nuts of descendants of the
Dutch colonists of New Jersey and New York. A contraction of the

INDIAN GEOGRAPHICAL NAMES. 46

In Connecticut and Rhode Island special causes operated to ,
corrupt and transform almost beyond possibility of recogni- i
tion, many of the Indian place names. Five different dia-
lects at least were spoken between Narragansett Bay and the
Housatonic River, at the time of the first coming of the
English. In early deeds and conveyances in the colonial and
in local records, we find the same river, lake, tract of land or
bound-mark named sometimes in the Muhhekan, sometimes
in the Narragansett, or Niantic, or Nipmuck, or Connecticut
valley, or Quiimipiac (Quiripee) dialect. The adopted name is
often extra-limitary to the tribe by which it was given. Often,
it is a mixture of, or a sort of compromise between, two dia-
lects ; half Muhhekan, half Narragansett or Nipmuck. In
the form in which it comes to us, we can only guess from
what language or languages it has been corrupted.

The analysis of those names even whose composition ap-
pears to be most obvious must be accepted as provisional
merely. The recovery of a lost syllable or of a lost guttural
or nasal, the correction of a false accent even, may give to
the synthesis another and hitherto unsuspected meaning. It
would be surprising if some of the translations which have
been hazarded in this paper do not prove to be wide of their

plural form of a Massachusetts noun-generic, — -asquash, denoting ' things
which are eaten green, or without cooking,' was adopted as the name of a
garden vegetable, — with conscious reference, perhaps, to the old English
word squash, meaning ' something soft or immature.' Sometimes etymol-
ogy overreaches itself, by regarding an aboriginal name as the corrupt
form of a foreign one. Thus the maskalonge or ' great long-nose ' of the
St. Lawrence (see p. 43) has been reputed of French extraction, — mas-
que elonge : and sagackomi, the northern name of a plant used as a substi-
tute for or to mix with tobacco, — especially, of the Bearberry, Arctostaphy-
los uva-ursi, — is resolved into sac-d-commis, " on account of the Hudson's
Bay officers carrying it in bags for smoking," as Sir John Kichardson be-
lieved (Arctic Searching Expedition, ii. 303). It was left for the inge-
nuity of a Westminster Eeviewer to discover that barbecue (denoting, in
He language of the Indians of Guiana, a wooden frame or grille on which
all kinds of flesh and fish were dry-roasted, or cured in smoke,) might be
a corruption of the French barbe d queue, i.e. ' from snout to tail ;' a sug-
gestion which appears to have found favor with lexicographers.

46 THE COMPOSITION OF

mark. Even English etymology is not reckoned among the
exact sciences yet, — and in Algonkin, there is the additional
disadvantage of having no Sanskrit verbs " to go," to fall
back on as a last resort.

Recent manifestations of an increasing interest in Indian
onomatology, or at least of awakened curiosity to discover the
meanings of Indian names, may perhaps justify the writer in
offering, at the close of this paper, a few suggestions, as to the
method of analysis which appears most likely to give correct
results, and as to the tests by which to judge of the probabil-
ity that a supposed translation of any name is the true one.

1. The earliest recorded form of the name should be
sought for, and every variation from it should be noted.
These should be taken so far as possible from original man-
uscripts, not from printed copies.

2. Where the difference of forms is considerable, knowl-
edge of the character and opportunities of the writer may
sometimes determine the preference of one form to others, as
probably the most accurate. A Massachusetts or Connecticut
name written Ijy John Eliot or Experience Mayhew — or by
the famous interpreter, Thomas Stanton — may safely be as-
sumed to represent the oi'iginal combination of sounds more
exactly than the form given it by some town-recorder, igno-
rant of the Indian language and who perhaps did not always
write or spell his own correctly.

3. The name should be considered with some reference to
the topographical features of the region to which it belongs.
These may sometimes determine the true meaning when the
analysis is doubtful, or may suggest the meaning which would
otherwise have been unsuspected under the modern form.

4. Remembering that every letter or sound had its value,
— if, in the analysis of a name, it becomes necessary to get
rid of a troublesome consonant or vowel by assuming it to
have been introduced ' for the sake of euphony,' — it is probable
that the interpretation so arrived at is not the right one.

5. The components of every place-name — or to speak
more generally, the elements of every Indian synthesis are

INDIAN GEOGRAPHICAL NAMES. 47

significant roots, not mere fractions of words arbitrarily se-
lected for Jiew combinations. There has been no more pro-
lific source of error in dealings with the etymology and the
grammatical structure of the American languages than that
one-sided view of the truth which was given by Dupon-
ceau* in the statement that " one or more syllables of each
simple word are generally chosen and combined together, in
one compound locution, often leaving out the harsh conso-
nants for the sake of euphony," — and repeated by Hecke-
welder,f when he wrote, that " in the Delaware and other
American languages, parts or parcels of different words,
sometimes a single sound or letter, are compounded together
in an artificial manner so as to avoid the meeting of harsh or
disagreeable sounds," &c. The " single sound or letter" the
" one or more syllables," were chosen not as " part or parcel"
of a word but because of their inherent significance. The Del-
aware " Pilape, a youth," is wo^— as Heckewelder and Du-
poiiceau represented it to be J — " formed from pilsit, chaste,
innocent, and lenape, a man," but from pil- (Mass. pen-, Abn.
pir-,') strange, novel, unused (and hence) pure, — and -a^pe
(Mass. -onip, Abn. a"he,~) a male, vir. It is true that the
same roots are found in the two words Fih-sit (a participle of
the verb-adjective pil-esu, ' he is pure,') and Ie7i-A^'PE, ' com-
mon man :' but the statement that " one or more syllables"
are taken from these words to form Pilape is inaccurate and
misleading. It might with as much truth be said that the
Englisli word boyhood is formed from selected syllables of
boy-ish and man-hood ; or that purity ' compounds together
in an artificial manner ' fractions of p)ur\^j and quahYy.

Dr. Schoolcraft believed that " elementary syllables, like
chessmen on a board, can be changed at the will of the player,

* Correspondence of Duponccau and Heckewelder, in Trans. Historical
and Literary Committee of Am. Philos. Society, p. 403. flbid., p. 406.

J Preface to Duponceau's translation of Zcisberger's Grammar, p. 21.
On Duponceau's authority, Dr. Pickering accepted this analysis and gave
it currency by repeating it, in his admirable paper on " Indian Languages,"
in the Enoyclnpfpdia Americana, vol. vi.

48 THE COMPOSITION OF

to form new combinations to meet new contingencies, so long
as they are changed in accordance with certain general prin-
ciples and conventional rules ; in the apjylication of which,
hoivever, 7nuch depends upon the will or the skill of the player."*
With such a view of the composition of Indian names, it is
not surprising that he so often mistook their meaning and
that his analysis is generally untrustworthy. He derives
'Michigan' from MiCHmt, 'great,' and saw^iEGAN, 'lake;"
the name of 'Misakoda' river, from misk, 'red,' mMSCODa,
' a plain,' and Auk, ' a dead standing tree ;' and supposed
that the name ' Illigan,' which he invented for a lake on
the Crow- Wing River, was properly compounded of " inineeg,
men and sauffiegan, lake."

We meet with similar analyses in almost every published
list of Indian names. Some examples have been given in
the preceding pages of this paper, — as in the interpretation
of ' Winnipisiogee (p. 32) by ' the beautiful water of the
high place,' s or es being regarded as the fractional represent-
ative of ' kees, high.' Pemigewasset has been translated by
' crooked place of pines ' and ' crooked mountain pine place,'
— as if kco-a, ' a pine,' or its plural kco-ash, could dispense in
composition with its significant base, km, aud appear by a
grammatical formative only.

6. No interpretation of a place-name is correct which
makes had grammar of the original. The apparatus of Indian
synthesis was cumbersome and perhaps inelegant, but it was
nicely adjusted to its work. The grammatical relations of
words were never lost sight of. The several components of a
name had their established order, not dependent upon the will

* " Observations on the Odjibwa Substantive," — several times reprinted
by Dr. Schoolcraft, and translated by Mr. Duponoeau for his " Memoire sur
le Systeme grammatical des Langu.es de quelquos nations Indienncs," &c.
"Comment se fait-il" — asks the author of "Etudes Philologiques sur
quelques Langues sauvages de I'Amerique " (Montreal, 1866), — " Com-
ment se fait-il que ]M. Schoolcraft ait pu avancer inuocemment uno enor-
mite du genre do celle-ci ? Qu'il nous cite au moins un exemple d'un si
etrange phenomene." (p. 2.S.)

INDIAN GEOGRAPHICAL NAMES. 49

or skill of the composer. When we read modern advertise-
ments of " cheap gentlemen's traveling bags" or " steel-faced
carpenters' claw hammers," we may construe such phrases
with a latitude which was not permitted to the Algonkins.
If ' Connecticut' means — as some have supposed it to mean
— 'long deer place,' it denotes a place where long deer
abounded ; if 'Piscataqua' was named 'great deer river,' it
was because the deer found in that river were of remarkable
size. " Coaquanock' or, as Heckewelder wrote it, ' Cuwequen-
aku,' the site of Philadelphia, may meari ' pine long-place '
but cannot mean 'long pine-place' or 'grove of long pine
trees.' If ' Pemigewasset ' is compounded of words signify-
ing ' crooked,' ' pines,' and ' place,' it denotes ' a place of
crooked pines,' — not ' crooked place of pines.'

Again — every Indian name is complele within itself. A
mei'e adjectival or qualificative caimot serve independently,
leaving the real ground-word to be supplied by the hearer.
River names must contain some element which denotes
' river ;' names of lakes or ponds something which stands for
' lake ' or ' pond.' The Indians had not our fashion of speech
which permits Hudson's River to be called 'the Hudson,'
drops the word ' lake' from ' Champlain' or Eiie,' and makes
"the Alleghanies" a geographical name. This difference
must not be lost siglit of, in analysis or translation. Aga
vmm or Auguan (a name given to several localities in New
England where there are low flat meadows or marshes,) can-
not be the equivalent of the Abnaki agma"n, which means ' a
smoke-dried fish,'* — though agma^na-ki or something like it
(if such a name should be found), might mean ' smoked-fish
place.' Chiekahominy does not stand for ' great corn,' nor
Pawcatuck for ' much or many deer ;'f becatise neither ' corn'
nor 'deer' designates place or imjDlies fixed location, and

* It was so interpreted in tlie Historical Magazine for May, 1865 (p. 90).

f Ibid. To this interpretation of Pawcatuck there is the more obvious
objection that a prefix signifying ' much or many' should be followed not
by aliiuk or atiuk, ' a deer,' but by the plural aliluhquog.

1

50 THE COMPOSITION OF

therefore neither can be made the ground-word of a place-
name. Androscoggin or Amoscoggin is not from the Abnaki
' amaskohegan, fish-spearing,'* for a similar I'eason (and moi-e-
over, because the termination -hegan denotes always an instrto-
inent, never an action or a place ; it may Ijelong to ' a fish-
spear,' but not to ' fish spearing ' nor to the locality ' where
fish are speared.')

7. The locative post-position, -et, -it or -ut,^ means i«, at or
on, — not ' land' or ' place.' It locates, not the object to the
name of which it is affixed, but something else as related to
that object, — which must be of such a nature that location
can be predicated of it. Animate nouns, that is, names of
animate objects cannot receive this affix. 'At the rock'
(ompsk-uf), ' at the mountain' (ivadchu-nt') , or ' in the coun-
try' (^ohk-it, auk-if), is intelligible, in Indian or English ; ' at
the deer,' ' at the bear,' or ' at the sturgeons,' would be non-
sense in any language. When animate nouns occur in place-
names, they receive the formative of verbals, or serve as adjec-
tival prefixes to some localizing ground-word or noun-generic.

8. Finally, — in the analysis of geographical names, differ-
ences of language and dialect must not be disregarded. In
determining the primary meaning of roots, great assistance
may be had by the comparison of derivatives in nearly related
languages of the same stock. But in American languages,
tlie diversity of dialects is even more remarkable than the
identity and constancy of roots. Every tribe, almost every
village had its peculiarities of speech. Names etymological ly
identical might have widely different meanings in two lan-
guages, or even in two nations speaking suljstantially the
same language. The eastern Algonkin generic name for
'■ fish' (jidma-ics, Bel. nat7iai-s) is restricted by nortliei-n and

* Etymological Vocabulary of Geographical Names, appended to the last
edition of Webster's Dictioniiry (1864). It may be proper to remark in
this connection, that the writer's responsihility for the correctness of
translations given in that vocabulary does not extend beyond his own con-
tributions to it.

t Abnaki and (^ree, -/■ or -c/, — Delaware and Chippewa, -ng or -"g, — with
a connecting vowel.

INDIAN GEOGRAPHICAL NAMES. 51

western tribes to a single species, the stui'geon (Chip, nch
mai',} as the fish, par excellence. Attuk, in Massachusetts
was the common fallow-deer, — in Canada and the north-west
the. caribou or reindeer. The Abnaki Indian called his dog
(atU^ by a name which the Chippewa gives his horse (^oti-^n ;
n'di, my horse).* The most common noun-generic of river
names in New England (^-tvk, ' tidal river') occurs rarely in
those of Pennsylvania and "Virginia, where it is replaced by
-hanne (' rapid stream'), and is unknown to western Algon-
kin tribes whose streams are undisturbed by tides. The
analysis of a geographical name must be sought in the
language spoken by the name-givers. The correct translation
of a Connecticut or Narragansett name is not likely to be
attained by searching for its several components in a Chip-
pewa vocabulary ; or of the name of a locality near Hudson's
River, by deriving its prefix from an Abnaki adverb and its
ground-word from a Chippewa participle, — as was actually
done in a recently published list of Indian names.

* Both words have the same meaning, — that of ' a domestic animal,' or
literally, ' animate property ;' ' he who belongs to me.'

/^i

[From the Transactions of the American Philological Association, 1869-70.]

ON SOME

MISTAKEN NOTIONS OF ALGONKIN GRAMMAR,

AISID OU MISTEA.NSLATIOUS OF WOEDS PEOM ELIOT'S BIBLE, &o.

By J. MA.M'IVIONIJ TTMJJM.I3UI^I>.

John Eliot's version of the Bible in the language of the
Indians of Massachusetts has been characterized as "a rich
mine of Indian philology," from whicJi "a complete grammar
and valuable dictionary might, with labor and perseverance,
be extracted."* Scholars like Pickering and Gallatin have
now and then really worked a vein or two of this mine, with
moderate success; but for every such one there have been
fifty who were content to glean a few surface-specimens and
spare themselves all trouble of assay or analysis. The rich-
ness of the mine considered, it is surprising that so much
worthless ore has been brought out of it and that so much
which was intrinsically good has been made worthless in
the smelting process to which it was subjected to prepare it
for filling the molds of comparative vocabularies, for bracing
up'an unsound hypothesis, or for pinning together some lin-
guistic structure which was not quite strong enough to stand
alone. If an Algonkin place-name is to be mis-interpreted,
the mis-interpretation is usually made on the supposed author-
ity of Eliot. When his version is referred to for the purpose

* Daponceau's Notes to Eliot's " Indian Grammar Begun," in Massachusetts
Hist. CoUedions, 2d Ser., vol ix. p. ix.

2 J. H. Trumbull,

of finding an Algonkin word corresponding to one in the
English text, the chances are that an affix or formative is mis-
taken for the root.

Tliere are few writers on American languages wlio have not
somewhere been led into error by relying on statements made
on the alleged authority of Eliot's Bible or of Zeisberger's
Grammar of the Lenni Lenape (Delaware) language. It is
not surprising tliat distinguished European philologists, who
could consult these authorities only at second-hand, have
been thus misled. They are excusaljle for adopting and giv-
ing currency to the false notions ot Indian synthesis, the
worthless etymologies, and tlie mis-translations, which had
received the endorsement of American scholars of high repute
and passed unquestioned from this side of the Atlantic.

I propose in the ])resent paper to call attention to a few of
these errors, and to show that some of the best accredited dicta
concerning the Algonkin languages rest on very slight foun-
dations — or have no foundation whatever. They may be
divided in two classes, — as they belong to tiie grammar, or
to the vocabulari/. Of the former, I mention first, —

The alleged existence of a definite article, in certain Algon-
kin languages, especially in the Massachusetts and the Lenni
Lenape.

Mr. Duponceau was the first to announce the discovery,
in the Natick (Massachusetts) dialect, of " a part of speech
which had not been noticed by grammarians in the Indian lan-
guages". In a note appended to Pickering's edition of Eliot's
Indian Grammar Begun (1821), he wrote as follows: —

" It is remarkable, that this language appears to possess a
definite article, although no mention is made of it in this
Grammar. Tliis article is mo, contracted from monko, and

properly signifies it This pronoun when used as an

article is still further contracted into m, which, when followed
by a consonant, Eliot connects with it by the English short u,
according to his method, and sometimes by short e. Thus he
writes metak, " the heart," which should be pronounced m'tah.
It is evident, that the m stands liere for an article, because
the personal affixes 'my', 'thy', 'his', are n, k, and w; nuttah
or n'tah, 'my heart', kvttah or k'tah, 'thy heart', ivuttah or
w'toA, 'hisor her heart'. . . . Ip the translation of the Bible,

On Mistaken Notions of Algonkin Grammar. 3

this article frequently appears: Kestea/i pa/ike metah " Create
ill me a clean heart". Ps. li. 10. — PoJiquikah tannogki metah
"A broken and contrite heart." Ibid. 17. Several words
are also found in liis [Eliot's] Grammar, in which this article

is prefixed, tiiough not noticed as sucii Tliis article

exists in several of tlie Indian languages," &c. (pp. xiv. xv.)

To tliis note was appended the copy of a letter received
from Mr. Heckcwelder, assuring Mr. Duponceau that " the
article '■mo' for 'a' or 'the', which he had discovered in the
language of the Naticks is the same in the language of the
Lenape."

In the translation of Zeisberger's Delaware Grammar, pub-
lished in 1826, the statement that "there is an article in the
Delaware language" is repeated; and reference is made (p.
36,) to the translator's discovery of this article " in the Massa-
chusetts language."

Again, in the well known MSmoire sur le Sysleme Grammat-
ical des Langues de quelques Nations Indiennes (Paris, 1888),
Mr. Duponceau asserts that " les langues Algonquines ont
Particle. . . . Les grammairiens Eliot et Zeisberger ne I'ont
pas ni§me aper9u, c'est pourquoi ils n'en ont pas parld" ; but
"des Indianologues plus r^cens ont enfin d^couvert son
existence", etc. (p. 148).

In Mr. Gallatin's "Synopsis of the Indian Tribes" (1886),
Mr. Duponceau is credited with " tlie discovery of an article
mo; as m'hittu'c 'a tree' or 'the tree'," (p. 220) and allusion
is made (p. 163) to "the initial m often prefixed to the noun
in the Knisteneaux and the Ghippeway" languages, as " seem-
ing to corroborate the existence of a definite article mo, discov-
ered by Mr. Duponceau in Eliot's translation of the Bible."

And so the definite article, — unknown to Eliot and Zeis-
berger, disbelieved in by " M. Heckewelder lui-mSme ....
jusqu'^ ce qu'il fut convaincu du contraire par les recherches
des pliilologues", — took its established place among the parts
of Algonkin speech.

Yet it may easily be shown that the m,' prefixed to certain
classes of Algonkin nouns is not a definite article, — that it does
not stand for mo, — that mo is not a contraction of monJco, — and
that monko does not signify 'it', in Eliot's Bible or elsewhere.

4 J. H. Trumbull.

M6 or mo is put by Eliot (Ind. Grammar, 21) among " ad-
verbs of denying", "sometimes signifying not". Thus he
writes mo teag and mo'teag ' nothing' (Isaiah xl. 17 ; xli. 17) :
mo teag ohldou ' he hath notliing' (Prov. xiii. 4), and mo tea-
guas ohtdou (Prov. xx. 4). But he more frequently uses this
particle as the sign of the preterit, to denote completed and
terminated action or being, — that which was and is not, — or
as a substitute for the past tense of the substantive verb. It
has this meaning in tlie verses cited from Eliot's version by
Mr. Duponceau, and in many others. 'JSfnih or vnnih means
'it is so', and mo nnih (Genesis i. 15) 'it was so'; ivunnegen
'it is good' (Ps. lii. 9), and mo ahche wimnegen ' it was very
good' (Gen. i. 31) ; na moo pharisae wosketomp ' there vas a
Pharisee man' (J(jlin iii. 1), and matta mo loosketomp ' there
was not a man', literally, ' not was man' (Gen. ii. 5) ; wequai
[there is] 'light', and mo wequai ' there was liglit' (Gen. i. 3),
ne mo wequai ' that was [the] liglit' (John i. 9) ; ken mo wul-
tinneundn ' thou wast a servant' (Deut. v. 17) ; na mo kesukod
' there was a day' (Matt. viii. 26). In a very few instances —
nearly all of which occur in the first cliapter of Genesis, at the
beginning of Eliot's work of translation — he employed the
questionable synthesis m6nk6 nnih for 'it was so' (vv. 7, 9,
11, 24, 30) : mdnkS having been formed, apparently, from
md and ko, to signify ' was and continues to be'.*

Mr. Duponceau having mistaken the sign of the past tense
for apronoun transformed the supposed pronoun into a definite
article. But the ofSce of the prefixed m' (as in Mass. m'tah
' heart') was just the reverse of that of a definite article.
Primarily a negative or a privative — always undefinitive —
it was used not with all nouns but with a few only, — witli the
names of the body and its members, of articles belonging to or
generally associated with the person, of terms expressing rela-

* The particle k6 or hoh denotes continuance or progression. As an auxiliary,
it refers to a past time action or l)eing not yet completed or terminated, — when
what now is ' began to be' or ' once was' — or affirms present as related to prior ac-
tion or being. Eliot occasionally employs it for the verb substantive, as in Job
xiv. 10, hah uttoh led wutapin ? ' and where is he' ; noh koh md, noh koh, kah noh paont
' who was, and is, and is to come' (Rev. iv. 8) ; and ken nukoh [ = noh io/i], kah km
nukoh m6, kah ken padan, ' thou who wast, and art, and art to come' (Eev. xi. 17).

On Mistaken Notions of Algonkin Grammar. 5

tionship, and some others : and it served to divest these of all
personal and individual relation or appropriation. For exam-
ple, when an Indian spoke of 'body' or 'person' he usually
employed a possessive pronominal prefix, — ^ my body', ^t/iy
body', ' /lis body' (Mass. n'hog, k'hog, y'liog') : but if he found
it necessary to speak of ' body' or ' heart' in the abstract, or
divested of its natural associations, ho substituted for the pos-
sessive and personal the negative and impersonal prefix, m'.
M''hog (muhliog, Eliot,) denotes ' body not mine, yours or his'
— some body, regarded as without appropriation or pei-sonal
relation: m'tay (riietah, El.,, mtee, Zeisberger,} 'heart', not
my heart (nHay'), nor yours (k'tay'), &c.*

Anotlier modern discovery in Algonkin grammar was that
of a vocative case of nouns. Eliot had stated (in his Indian
Grammar Begun, p. 8) that nouns in the Massachusetts lan-
guage are "not varied by cases, cadencies and endings," —
except that "there scemeth to be one cadency or case" of
animate nouns, corresponding to the Latin accusative. But
Zeisberger found terminations in tlie Delaware which "ex-
press the vocative". He gave several examples of these in his
Grammar of that language (p. 37),. and Mr. Duponceau, in his
Notes, to Eliot's Grammar (p. xiv), pointed out "different
terminations of the same word, in various parts of Eliot's
translation of the Bible", — of which "the termination in in
the vocative singular and unk in the vocative plural" could
not, he thought, be accounted for consistently with Eliot's
"positive statement that substantives ai'c not distinguisUed by
cases." He cited Zeisberger's authoi'ity for the fact that " the
Delaware has a vocative case, which generally ends in an."
Mr. Gallatin (Synopsis, p. 173) repeats: "There is a vocative
case in some at least of the Algonkin-Lenape languages, ter-
minating, in the singular of the Delaware, in an, and of the

*Howso CCree Grammar, p. 245) lias pointed out the mistake of "some wrilers
who have considered the element of me- (and w- or we-) prefixed to ccrrain nounsy
as equivalent to the European Article." This element, he says, is found in the
Cree " only in the names of the body and its parts, ... in those expressing rela-
tionship, asm-gduuxe 'my mother', me-gduwee 'a mother' &c., — with a very few
others."

6 J. H. Trumbull,

MassacliusGtts in in; in the plural Delaware, in ew/c, "when
coupled witl) the pronoun our." (Zeisberger,p. 99.) The same
termination eunh is used generally for the second person plu-
ral in the Massachusetts." Dr. Pickering in his paper on
"Indian Languages," in the Eucyclopsedia Americana, adopted
Zeisberger's statement that "in the Delaware, in two cases,
tlie vocative and ablative, there is an inflection," — the former
being "expressed by the termination aw", &c. On so excel-
lent authority the Delaware vocative in an and the Massa-
chusetts vocative in in and eunk liavc been received, without
question, into .the Algonkin grammatical system.

Without affirming or denying the existence of a vocative
form in some Algonkin languages, but considering only the
evidence on which it has been engrafted on the dialects of
Massachusetts and Delaware, — 1 assert that Eliot's Bible will
be searched in vain for a vocative singular in in or for a " ter-
mination eunk used generally for the second plural plural",
and that among the examples given by Zeisberger there is not
one of a noun in the vocative case ending in an or enk, but
that all these examples are verbs or participles of the suffix-
animate form or, as Heckewelder (in his Correspondence with
Duponceau, p. 41G) termed it, the "participial-pronominal-
vocative form." The supposed Delaware vocative in an is a
verb in the conditional (subjunctive) mood, 2d pers. singular
of the subject with 1st pers. singular of the object, and the
form is nearly the same in the Massachusetts language as in
the Delaware. Zeisberger's " Nihillalian, thou my Lord!"
is, literally translated, 'Thou who ownest (or, art master of)
me', i. e. 'Thou as owning me'; ''■ Pemauchsohalian, my
Saviour!" is 'Tliou as giving life to me', &c.* Eliot has
nmwaan 'thou that sayest' (thou as saying'), and mdskowdan
'thou that makest thy boast of, Rom. ii. 23; ken wadohkean
' thou that dwellest', Ps. Ixxx. 1, &c. The supposed vocative
in -enk, in the Delaware, is the 2d person singular of the sub-
ject with the 1st person plural of tlie object; '' Niliillaliyenk,
thou our Loid!" (Zeisb. Gram. 116) is 'Thou who ownest

*Howse, Creo Grammar, pp. 310, 311, has shown tliat Zeisberger's vocatives
"have verbal endings" and are all "in the Subjunctive or Subordinate inood."

On Mistaken Notions of Algonldn Girammar. 7

(or, as ovnnng') us.'* When the subject is plural, and the ob-
ject in the 3d person or the verb intransitive, Eliot uses a
participle or verbal formed from the second person plural of
the subjunctive by adding -is/i : e. g. kenaau wonkandyish
ahtomp 'ye that bend the bow', Jerem. 1. 29 ; kenaau quoshd-
gisli 'ye that fear', Ps. cxv. 11 ; kenaau kdkobsodgisk ' ye deaf
(i. e. ye as not-hearing), kenaau pogke numdgish 'ye blind', Is.
xlii. 18. But this form is not distinctively vocative, for it is
found with the pronoun of the first person, as in I. Tiicss. iv.
15, 17, mnawun pamontamdgiSR kak a/tedgJSH ' we which arc
alive and remain', and Hebr. iv. §,nenawun ivanamptamagiSH
' we who believe.'

In liis search for vocatives in the Massachusetts language,
Mr. Duponceau was " surprised to find different terminations
of the same word, in various parts of Eliot's translation of tlie
Bible", some of which he was at a loss how to explain, " other-
wise tlian by tlie conjecture that our autlior might have had
recourse to different Indian dialects in translating." (Notes
on Eliot's Grammar, xiv.) He gave the following examples : —

Wvttaunon Zion, 'Daughter of Zion'. Lament, ii. 8. Woi
Jerusalemme wuttaunm, ' daughter of Jerusalem', v. 13.

Woi kenaau Jerusalemme wuttaun eunk, ' yc daughters of
Jerusalem', Solom. Song, ii. 7.

Kah ompetak wuttdneu, 'And slie bare a daughter', — as
Mr. Duponceau translated it, but which in the verse cited
(Gen. XXX. 21) stands for the words "and afterwards s\\q
bare a daugliter". He mistook the adverb ompetak 'after-
wards' for a verb meaning 'to bear', and wuttdneu (mis-
printed, wuttaneu} — a verb in the 3d pers. sing, indicative
present (aorist), meaning 'she bare a daughter', for a noun ;
remarking that the termination " eu in the accusative governed

* When Duponceau wrote his MSmoire sur le Systime Graminalical &c., pub-
lished in 1838, he had learned that the terminations which Zeisberger re^^arded as
belonging to the Tocative were verbal forms ; but he was still jjersuaded that the
words receiving these forms were nouns not verbs. " Au lieu du vocatif" — he says
(Memoirt,^. 159) — on emploieune forme verbale qu'on applique uu noin subslanlif;
elle vario Selon les nombres. Ces formes, qu'il est inutile de preciser davantage,
tielinent la place du verbo etro: ainsi, lorsqu'on dit: mon ditu! c'est comme si
on difait: toi qui es mon dieu!" &c.

8 J. H. Trumbull,

by an active verb" "cannot be accounted for", — which is
quite true.

Of the three forms Wuttaunoh, Wuttaunin, and Wuttaun-
eunk, he remarked that " the first is correct." So it is, — but
not for the reason lie assigns, that "it is a proper nominative
of this word." If it were a nominative, it would stand in
apposition with Zion, and the translation must be 'his (or
her) daughter Zion.' But the termination -oh, with the pro-
nominal prefix wu\ marks the governing noun (as in the
Hebrew construct form'), — 'tlie daughter of.'

Wuttaun-in is a proper nominative, its termination marking
it as 11 noun-animate indefinite, ' a daughter' or ' any daughter.'
That tliis termination -in is not "in the vocative singular"
may be shown by reference to other verses in which the same
form of the word occurs, — as a nominative, in Hicah vii. 6,
wuttaunin ayeuhkonittue ohkasoh 'the daughter, against her
mother', and in Numbers, xxxvi. 8, nis/inoh wuttaunin noh
alttunk ohtSonk 'every daughter that possesseth an inherit-
ance', — and after a governing preposition, Levit. xii. 0,
wutch wunnaumondin asuh wuttaunin ' for a son or a daughter.'

The termination of Wuttauneunk, — '-'' unk in the vocative
plural", as Mr. Duponceau regarded it, — is that of a collective
noun, without reference to case or person. Wuttaun eilnk, in
the verse cited, means ' the daughters' collectively, the daugh-
terhood; so, in Judges xxi. 21, we find Shiloe wuttauneunk
'the daughters of Shiloii', the Shiloh daughterhood. Nouns
of this form are of frequent occurrence in Eliot's version.
Thus we have wdmonwk miveemattinneunk 'love ye the brother-
hood', I.Peter, ii. 17; wutwshinneunk 'the fathers' or the
fatherhood. Numb. xxxi. 26; I. John, ii. 13; wunnaumonain-
neunk 'the children' collectively, Luke, xvi. 8.*

We are now in a position to sum up the evidence on which

* Molina (History of Chili, American translation, vol. ii. p. 303) mentions sim-
ilar nouns eoUeetive in the Araucanian language, and classes them with abstract
terms formed by adding gen (representing the verb 'to be') to adjectives or verbs.
Thus, " instead of saying pu Buinca ' the Spaniards', they commonly say, JBuin-
cagen 'the Spaniolity', — iamen cuiagen 'your trio', that is, you other three " &c.
See Pickering's notes on Edwards's Observations &c., in Mass. Hist. Coll., 2d
S., X. 120.

On Mistaken Notions of Algonkin Grammar. 9

philologists have agreed to recognize a vocative case-ending
of nouns in the Massachusetts language. We have only Mr.
Duponceau's misinterpretation of two words employed by
Eliot. He mistook the termination of a noun indefinite for
that of the vocative singular, and made a vocative plural out
of a noiin collective.

The fact that no Algonkin language has an independent
verb-substantive — a fact denied by Cass and Schoolcraft, and
which has been questioned by many writers on American lan-
guages, — may now be regarded as established. Much of
the discussion on this subject has turned on the precise mean-
ing of the phrase by which Eliot translated " I am that I am",
in Exodus, iii. 14, — Nen nuttinniin nen nuttinniin.

Heckewelder, in reply to a question from Duponceau, could
only say that this "could never be a literal translation of the
text," and that " if it means anything, it must be either " I am
a man, I am a man," or "I do so, I do so." Duponceau,
" after much consideration and study of the subject, inclined
to the opinion that Mr. Heckewelder is right in his last con-
jecture" (Notes on Eliot's Grammar, xlii.) ; and in his M^-
moire (p. 195) he unhesitatingly accepts this translation, as
deciding the question of the existence of the verb ' to be' in
Algonkin languages. " On atrouvd" — he writes, — "le moyen
de la decider d'une manidre qui ne laisse plus de doute. On
a chcrch*^ dans la Bible indienne d'Eliot, la traduction du
c^l^bre passage: ego sum qui sum (Exod. iii. 14), et on a
trouv^ nen nuttinniin nen nuttinniin ; on a cherch^ aussi dans
le mSme livre, la traduction du passage ego [sum] sicut vos,
dansl'^pitre de saint Paul aux Galates, ch. iv., v. 12, et on a
trouv^ nen neyane kenaau; on a envoy^ ces deux passages
ainsi traduits aux missionnaires les plus instruits dans les
langues Algouquines, et ils out trouv^ que le premier signifiat :
j'efais,jefais; et le second : nous nous ressemblons ouje vans
ressemble."

Duponceau's dictum — founded, as we have seen, on a guess
of Hecke welder's — was authoritative. Since the publication
of the Memoire, "I do, I do," has been the accepted transla-
tion of Eliot's nen nuttinniin nen nuttinniin, — and has been
2

10 J. H. Trumbull,

pointed to as a proof of the poverty of American languages.*
No one apparently has taken the trouble to re-examine the
text or to analyze the synthesis Eliot employed, — though
this might easily have been done without other help ihan his
version of the Bible itself affords.

To supply the want of a verb-substantive every Algonkin
dialect has several verbs to express tlie where and the how of
beinsr, — modal and conditioned existence. Those which
most frequently occur in Eliot's version are, —

1. Ohteau 'it has itself, the intransitive form of ohtau,
'he has', 'owns', 'possesses'. Used only when the subject is
inanimate: e. g., ayevonk ohteau 'the place is', Judg. xviii.
12 ; pish ohteau 'it will be', Gen. xvii. 13; suppositive or con-
junctive, ohtag, ' if (or, when) it is', Matt. v. 14. Chippeway,
" atS, there is of it ; it is" (Baraga) ; " atta, to be" (School-
craft).

2. Appu (Chip, abi, Baraga ; Cree, apH, ahil, Howse ;) ' he
sits', ' is at rest', — hence ' he remains', ' abides' ; and so, 'he
is' or ' continues to be' — in a state of rest or inactivity is im-
plied. With an adverb of place, ivutappin ; as na wutappin
'he sat down there', Ruth, iv. 1, 'lie was there', John, v. 5;,
yeu wutappin 'he is here', John, vi. 9 ; toh kutappin? ' where
art thou ?' Gen. iii. 9.

3. Ayeu (Cliip. ahyah, Jones ; iau ' he is', Schoolcraft — who
has given a paradigm of it, as the Chip, verb ' to be',) ' he is
in someplace^ designated; 'he is there\ John, xi. 30; hence,
' he dwells' or ' inhabits'. Noh ayeu kah appu ' he dwells and
abides', Job, xxxix. 28 : imperfect, nut-a'i-up ' I was there'.
Acts, xi. 5: conjunctive, dyit. aiyit (Chip, ahyod, Jones),
noh dyit machemotagit ' he that inhabiteth (i. e. as inhabiting')
eternity'. Is. Ivii. 15. The 2d person conjunctive {dyean,
Eliot,) of this verb is found in various Algonkin versions of
the Lord's prayer ; " who art in Heaven", Moheg. ne spurn-
muck oieon (Edwards) ; Old Abnaki, spem/cik aiian; Old Pas-
samaquoddy, spemkik ehine (Vetromile, from Rasles?), Ma-

*Mr. Farrar introduces it (Chapters on Language, ji. 54), to illustrate of the
"primordial and nnbroken liarharism of the North American Indians", etc., — and
again, in his Lectures on Families of Speech, p. 183, to show the "almost imbecile
deficiency of abstrartion,'' which characterizes American languages.

On Mistaken Notions of Algonkin Grammar. 11

reschit, — eyane (lb.) ; Oliip. ishpimingk eaiun (Testament),
&c. Eliot's vei'sion omits the verb ; " Our Father iu Heaven."

4. 'Nnih, Unnih, ' it is so' or (aorist) ' it was so', Gen. i. 7,
9, 15. Eliot uses this word for the phrase ' it came to pass'
or 'comes to pass'. Imperat. 3d pers. sing., ne naj, ne natch,
'be it so.'

5. Neane, Neyane, ' it is like' or ' the same as' ; as in the
passage cited by Mr. Duponceau, Galatians, iv. 12, nen neyane
Icenaau 'I [am] as ye [are]'. The imperative 2d pers. plural
(with 1st person sing, object) and the adverbial form are
found in the same verse: unniyegh neyanie 'be ye as I [am]'.
The conjunctive participle nedunak (or -nag') used as a noun,
'that which is like' or 'being like', stands for 'likeness', 'ap-
pearance', ' color', ' fashion' of, &c. : nedunag yen muttaok ' the
fashion of this world', I. Cor. vii. 31.

6. Wuttinniin 'he is of the kind of or 'is such as'. This
verb cannot be exactly translated in English. It expresses
the relation of an individual to a species or a class, the appro-
priation of its subject to an object expressed or understood, a
helongin^-to, — not merely external likeness or relation. It is
conjugated in the present indicative as follows :

nuttinniin, I am of the kind of, I am such as,

kuttinniin, Thou art of the kind of, — such as,

wuttinniin, He is of the kind of, — such as.

It occurs not unfrequently in Eliot's version ; c. g., Prov.
xxiii. 7, ne&ne unnantog ut ivuttahhut, ne wuttiniin ' as he
thinketh in his-heart so is he', i. e., of that kind is he; I. Sam.
xxvii. 11, nepish wuttinniin ' so will be his manner', i. e., that
will he-be-of-the-kind-of ; and Is. xxiv. 2, nea^iiit ivuttinneumin,
ne wuttinniin wussontimomun ' as with the servant, so [of that
kind is] his master.' In Exodus, iii. 14, nen nuttiniin nen
nuttinniin means, literally, ' I myself am of the kind of I my-
self am of the kind of or ' I am such as I am such as' — Ego
sum talis qualis ego sum, for the " Ego qui sum" of the Vulgate
and the "I am that I am" of the English text. Marked em-
phasis is given to the pronoun of the first person by using both
its forms (independent and prefixed) with each verb, — nen
m'-, ' ego ipse'.

12 J. H. Trumbull,

111 the first edition of Eliot's Bible (1663), ne 'tliat' stands
in tlie place of the second nen. This was corrected on revis-
ion, because ne, the inanimate demonstrative, cannot properly
be employed to denote the subject or object of a verb animate.

The very general use of transitional forms of conjugation,
in which the pronoun of the object as well as of the subject is
combined with the verb, has led some distinguished writers
on American languages to infer that the Indian verb cannot
be divested of its pronominal suffix. Edwards (Observations
on the Muhhekaneew Language, p. 13) states, that the Mohe-
gans "never use a verb transitive without expressing both the
agent and the object, correspondent to the nominative and
accusative cases in Latin. Thus they cannot say, 'I love',
'thou givest', &c. But they can say, 'I love thee', 'thou
givest him', &c. viz. NduhwJmnuw 'I love him or her';
nduhwhuntamin ' I love it,' &c. Mr. Cass, in an article on the
Indian Languages, in the North American Review (for Jan-
uary, 1826; vol. xxii. p. 80) made a similar statement;
"The pronouns, actor and subject, are associated with tlie
verb. One is prefixed, and the other is suffixed; and the
latter is generally inseparable in its form. The active verbs
cannot be used without this personal association. An Indian
cannot say Hove, I hate, I fear, abstracted from the operation
of the verb upon the object." Mr. Bancroft repeats this, sub-
stantially, in his observations on the synthetic character of
the American languages (Hist, of the U. States, vol. iii., 12th
ed., p. 261): "An Algonkin cannot say I love, I hate; he
must also, and simultaneously, express tlie object of the love or
hatred. . . . Eacli active verb includes in one and the same
word one pronoun representing its subject, and another repre-
senting its object also."

Dr. Edwards was wrong — as the very examples he used for
illustration show: but his error is less apparent because it is
restricted to a denial of the use, by the Stockbridge Mohegans,
of transitive verbs without a pronoun-objective. Mr. Cass's
denial extends to all active verbs and to all Algonkin lan-
guages. Nothing can be farther from the fact. There is no
Algonkin dialect in which an Indian may not say ^I \qyq' or

On Mistaken Notions of Algonhin Grammar. 13

' I hate', without denoting by a pronominal snffix the object
loved or hated. He has for this the choice of three or four
verbs; (1) strictly intransitive, afiirmiiig the existence of
affection, 'I am in love' or 'I feel lovingly'; (2) animate-
active intransitive (the adjective-verb form, as some gramma-
rians term it) — affirming the exercise of affection, — 'I am
loving' or 'I am a lover'; (3) active-transitive absolute, —
the forms of which vary (but not hy a pronominal suffix) as the
implied object of affection belongs to one or the other of the
two great classes of Indian nouns, animate and inanimate, the
former class including not only all living beings but many in-
animate objects held in special regard by the Indians. These
forms serve, respectively, for the affirmations ' I love some
person, animal or object of the class animate' (a bow, a kettle,
or tobacco, it may be,) or ' I love something' not of that class.
Either may receive in addition to the formative proper a pro-
nominal suffix, — but each is complet;e without it.

It is true that a savage's conception of 'love', subjective or
objective, differs from that of a Christian, and missionaries by
whom the Algonkin languages have one after another been
reduced to writing have not all agreed in the selection of the
word which comes nearest to the meaning of the English verb
to love or the French aimer. Eliot in Massachusetts and
Roger Williams in Narragansctt employed a verb the precise
meaning of whose root (w$m, waum) is not ascertained. The
Roman Catholic missionaries have generally adopted another,
more common among the northern and western Algonkins,
from the root sdg, saug, ' to cling' or 'hold fast'. With this
explanation, the following examples are enough to show how
'I love' may be expressed in the principal languages of this
family :

Massachusetts: nm-womantam, v. i., 'I love; am love-
minded.' To verbs of this form, " expressing a disposition,
situation, or operation of the mind", Zeisberger assigns a
special conjugation (the third) in his Delaware Grammar (pp.
50, 89). In the Chippeway, they end in -endam (Baraga, p.
154). Examples may be found on almost every page of Eliot's
version; e. g. miisquantam 'he is angry', literally 'bloody-

1^ -/. H. Trumbull,

minded' ; nut-jishantam ' I hate', ' I feel hatred or abhorrence' ;
nw-ivabesuontam 'I fear'; nut-chepshontam 'I am frightened',
&c. All these verbs may be used, with the appropriate suffix,
as transitive inanimate, 'he loves it', 'he hates it,' &c.

Ohippeway: nin sdgia (Baraga), ne saugeau 'I love a per-
son' (Schoolcraft), — but Baraga, more exactly, translates 'I
love him, her, or it', remarking that, in this form, " the object
upon which acts the subject of these verbs, is always contained
in the verb itself." (Otchipwe Grammar, 200.) With the pro-
noun: o sdgian (Bar.), oo zdhgeahn (Jones), 'he loves him'.

Crce: ne-sdkehewdn 'I love some one' (indeterminate); ne
sdkecJiegan ' I love something' (indefinite) ; ne-sdkehewdywissin
(adj.-verb, active-intransitive.) 'I am loving' or, as Howse
analyzes it, " I amlove-someone-ing". Cree Grammar, 105,114.

Northern Algonkin of Canada: ni gakidj ike'' I'Io-vq'. This
form is "sans regime, exprimant un sentiment"; ne sakiton
means ' 1 love it' ; ni sakiha, ' I love him'.*

Micmac: ^^kejalmei, j'aime," is placed by Maillard (Gram.
Mikmaque, p. 66) among verbs "qui ne rcQoivent aucun
regime dans leur acception", — "verbes sans regime".

Passing now to the consideration of another class of errors,
— those whicli concei'n the vocabulary , mc\viAmg mistransla-
tions, false analyses, and mistakes in the identification of
words in Eliot's version corresponding to those in the English
text, — our first example shall be taken from that "immense
monument of historical research," the Mitliridates of Adolung
and Vater. In the third part of this work Professor Vater gave
(3te Abth.,p. 388) a list of words in the language of the " Na-
ticks, from Eliot". One of these words is " Chequikompuh" ,
standing as the Natick name of the ' Sun'. Balbi, borrowing
these words from the Milhridates reproduced them in his Atlas
ElhwgraijMque (Tab. xli.), where Chequikomjmh appears as
" Massachusetts or Natick" for ' Sun'. Now the Massachusetts
name of the Sun — nepduz (Narr. nippdivus, R. Williams,)
occurs at least a hundred times in Eliot's version. In Joshua,

* ]lltudcs philologiqucs sur qudqucs Langues Sauyagcs tie rAmi^riquc'(Mon-
treal, 186G), pp. 50, 55, 60.

On Mistranslations of Words from Eliot's Bible, ^c. 15

X. 13, for the words : " the sun stood still", of tiie English text,
we have ^'nepduz chequnikompau." Mistaking the order of
the words. Prof. Vater sots the (mutilated) verb instead of the
noun against the word ' Sonne' of his vocabulary.

In the same volume of Mit/iridates (2te Abth., p. 349), the
learned author notes the resemblance of " cone", as a New Eng-
land word for ' Sun', to the Tatar kun. Unfortunately, cone
(as Roger Williams wrote it ; kcon of Eliot and Cotton) means
' snow', not ' sun'. The same error is found in an earlier work
of Vater's, (^Untersuohungen uher Amerika's Bevolkerung,
Leipzig, 1810, p. 51), whence more than one comparative
philologist has taken it as evidence of the relationship of
American and Asiatic languages.

A similar mistake was made by Mr. Duponceau, in a list of
words " selected from Eliot's translation of the Bible," and
incorporated by Dr. Pickering with the verbal index to his
edition of Eliot's Indian Grammar Begun.* Among these we
find Sohsilmdonk, as the Massachusetts word for " Forest."
Eliot's version has for ' forest', touohkomuk, (literally, ' desert
place', 'wilderness',) from which was formed the adjective
touohkomukque . Sohsiim6onk, a verbal from sohsumco 'it
shines forth', was employed for the translation of the word
'glory', — literally, 'a forth-shining'. In Isaiah, x. 18, for
' the glory of his forest' we find wut-touohkomukque sohs1kn6onk
'his forest glory', the English order (5f words being inverted,
in accordance with the laws of Algonkin syntliesis. Hence,
doubtless, Mr. Duponceau's mistake.

Of all explorers of Eliot's ' rich mine' Mr. Schoolcraft was
perhaps least successful. In the first volume of his magnum
opus, " Information respecting the History &c. of the Indian
Tribes," he gave (pp. 288-299) a vocabulary of nearly 300
words "extracted from Eliot's translation." How the ex-
traction was effected, and what is the real value of the vocab-
ulaiy as a contribution to comparative philology, a few speci-
mens will show.

The first word is Manitoo, for ' God', with a reference to
Gen. xxiv. 26 (^by misprint probably, for 27). This should

* Massachusetts Historical Collections, 2d Scries, vol. ix. p. lili.

16 J. H. Trumbull,

be Manit, and should have been accompanied by the remark
that it was not usually employed by Eliot as a name of the
Supreme Being. Mr. Schoolcraft was wrong in saying (p.
287) that in Eliot's version "the words God and Jehovah
appear as synonymes of Manito" or Manit. Those names were
generally — 'Jehovah' was aZwat/s transferred to the Indian
text; not translated by Manit. The form Manito (or -to)
combines with the noun the representative of the verb-sub-
stantive, and means 'Manit is'. The .plural, manittmog (or
-t6og), is used for 'gods' of the English version; as in I. Cor.
viii. 5, manitmog nionaog 'gods many.'

"12. Husband, MunHmayenoh", — for whicla Gen. xxx. 15
is cited. In that verse, heneemunHmayeuonk nahsuk stands
for "thou hast taken away my husband". Mr. Schoolcraft
mistook the verb for the noun ; and rejecting the pronominal
prefix — and something more, for nee belongs to the root, —
he made, by help of a misprint, mun-dmayenoh I

"13. Nimaumonittumivos. Wife. Job, xxxi. 10." For 'wife'
Eliot has mittamwiissis or mittaniwas. Nun-naumon is 'my
son', which Mr. Schoolcraft somehow contrived to mix up with
nummittamwos, ' my wife', in the verse cited.

"47. Koti, Bone." The references are to Job, xxx. 30,
xxxi. 22. In the former verse, nuskonash stands for ' my
bones' ; in the latter, wutch wuskonit lor ' from its bone.'
The root uskon ' bone' cannot be used without a prefix ;
nuskon ' my bone', wuskon ' his bone', or (indefinite) muskon
' any bone'. There is no such word as Kon.

" 77. Noonshoojium, Boat. Acts, xvii. 16," — an error for
ActSjXxvii. 16, where nwmshmnun — -a verb in the first person
plural (with its prefix) — means, " we came by boat". The
noun m^sha)n (jnushwn, mishwn) ' a boat' is used in John vi.
22, Acts, xxvii. 30, &c.

" 79. Omoquash, Sail. Acts, xvii. 17," — another misprint,
for Acts, xxvii. 17, — where pungwumiiJiquasJi 'quicksands'
happens to stand next to nmkakinnumwog ' they strake sail'
(lit. 'they let it down'). The word for' sail' is sepdghunk
' that which is stretched out.'

" 81. Ruiikaucchtacaug, Oar. Ezek. xxvii. 6." The man-

On Mistranslations of Words from UUofs Bible, ^e. 17

gled remains of wuttuhhunhanihteaog , ' they made thy oars', —
a causative verb formed from wuttuhhunJt 'oar' or 'paddle'.

" 172. Tasleookau, Thistle." No reference is given ; but as
tashihJcau is the 3d pers. sing, indie, present, of a verb mean-
ing 'to tread upon', and as in 2 Ohron. xxv. 18, tasJcuhkauau
kdgkdunogkohquohhoiioh stands for "he trode down the thistle",
we may infer that Mr. Schoolcraft again mistoolc verb for
noun.

"225. JVunneem, Pigeon. Levit. xv. 6." The word 'pigeon'
(Mass. wuskuhwhaii) does not occur in the verse cited, but it
may be found in vv. 14 and 29 of the same chapter, as the
object of the trans, anim. verb neemunau 'he takes'. This
verb also occurs in v. 6 of ch. xiv. in the form tcunnemunoh
('he takes it'). "JVunneem" is, I suspect, a misprint for
Wunneem — the first two syllables oi wunneemunoh.

And so on, — through the whole vocabulary. Prefixed to
it are some observations on tlie "Massachusetts Indians" and
their language, in which we find a curious mistake, — unsur-
passed by any in the vocabulary itself. The language of
Eliot's version is said (p. 287) to be "a well characterized
dialect of the Algonkin", but Eliot found in it, "it appears,
no term for the verb to love, and introduced the word ' ivomon'
as an eqtiivalent, adding the Indian suffixes and inflexions,
for person, number, and tense."

Mr. Schoolcraft ought to have known tliat this word was
not of Eliot's invention or introduction. The intransitive,
womantam 'he loves', the animate-active intraus. (or adjective,
verb) womoausu 'he is loving' or 'a lover', and the trans,
animate womonau ' he loves (some one)', with their derivatives,
are much used in Eliot's version ; but forms from the same
root may be found in Roger Williams's Indian 'Key', jirinted
in 1(>43, twenty years earlier: e. g.,waum.ai2su 'loving' (p.
140) ; coiodmmaunsh [in Eliot's orthography, km-ivomon-sh~\
' I love you' ; cowammailnuck ' he loves you' ; cowdmmaus ' you
are loving' (p. 8), &c. Earlier yet, in Wood's rude " Nomen-
ciator" (appended to Neiv Eytyland''s Prospect, 1634), we have
" 'vawmauseu, an honest man" (for ' a kindly disposed' or a
'loving' man), and " noewammawause, I love you.'
3

18 > J. H. Trumbull,

This story of Eliot's manufacture of an Indian verb ' to love'
from tlie English word 'woman' will always find believers.
It belongs to the same class with that of the mistake made in
the translation of Judges, v. 28, " The mother of Sisera looked
out at a window and cried through the lattice", — where, it
is said, for 'lattice' Eliot used an Indian word which really
means 'eel-pot'. This story has been printed scores of times,

— and will continue to be printed, for it is ' too good to be
lost'. There are only two exceptions to be taken to it: (1)
that the Indian eel-pot was of ' lattice work' and that its name
would not be a mistranslation of ' lattice,' though hardly a
sufficient translation ; and (2) that in the verse in question
Eliot did not trmislate the woi-d ' lattice' at all, but transferred
it from the English to the Indian text, adding only the locative
suffix: "^jap(?s7i^je ?rtftzee-Mt, through the lattice."

Eliot's work has not been appreciated, even by scholars,
as highly as it deserves to be. Mr. Howse — the author of a
valuable " Grammar of the Cree Language" (London, 1844,)

— remarks in his Introduction, that "from the circumstance
of Eliot's having translated the Bible into the language
of the Massachusetts Indians, or rather from his being the re-
puted translator, (tvliich is a very different thing. ) it has been
erroneoKHlij supposed that he was thoroughly versed in their
language :" Mr. Howse was " much inclined to think, however,
that grammatically considered, it is an imperfect perform-
ance," and that, "if correct, it was formed only by the assist-
ance of a half-breed interpreter." A half-breed interpreter
co-operating with the good Apostle to the Indians, in Bible-
work, in puritan Massachusetts, and before 1660 !

But " the most unkindest cut of all" at the Wvnneetupana-
tamwee Up-Biblum was given by a chip thrown from Max
Miiller's German workshop. This eminent scholar, in a paper
(first published in 1862) on the Abbd Brasseur de Bourbourg's
translation of the Quiche Pojml Vuh,* mentions " the transla-
tion of the Bible in the Massachusetts language" as a specimen
of picture-writing, and iiiforms his readers that " the verses from

*(

* Chips from a German Workshop, vol. i. ( 1 867), p. 320. The list of symbols
stands between quotation marks, but Prof. Miiller does not give his authority for
the statement.

On Mistranslation of Words from Eliot's Bible, ^c. 19

'25 to 32 in the thirtieth chapter of Proverbs are expressed by
' an ant, a coney, a locust, a spider, a river (symbol of motion),
a lion, a greyhound, a he-goat and king, a man foolishly lift-
ing himself to take hold of the heavens'. No doubt these
symbols would help the reader to remember the proper order
of the verses, but" — observes Pi'of. Miiller, and I shall not
venture to differ with him on this point, — " they would be
perfectly useless without a commentary or without a previous
knowledge of the text."

I^OTES OE"

FORTY ALGONKIN VERSIONS

OF THE LOED'S PEATEE.

/

BY J. HAMMOND TEXJMBULL.

Prom the Tkansactions of the Am. Philological Association, 1872.

HARTFORD:
1873.

■[From the Transactions of the American Philological Association, 1872.]

NOTES ON FORTY VERSIONS OF THE LORD'S
PRAYER IN ALGONKIN LANGUAGES*

In offering as a contribution to the comparative grammar
of Algonkin languages some desultory notes on versions of
the Lord's Prayer, I do not overlook two considerations that
affect the value of any results to which collation and analysis
of these versions may lead : first, the probability that few of
the translators had a competent knowledge of the languages
into which, respectively, their translations were made ; and
secondly, a certainty that the true meahing of this prayer, in
its several petitions, cannot be conveyed to any savage tribe
by mere translation, and consequently that the best version is
not likely to be that which is most literal. Scarcely a word
— not more than three or four, certainly, — in the English
version can be literally translated into any Algonkin language
without injury to the sense of the clause in which it occurs.
Some words represent ideas which are foreign to the Indian
mind. Others have become to all who, in any tongue, have
made this prayer their own, mere vocal symbols, whose sig-
nificance does not inhere in the letter. The words father,
heaven, kingdom, earth, bread, debts, trespasses, temptation,
have, to a Christian, other than their literal or primary
meanings. For hallowing siaA. forgiving, the untaught savage
had neither words nor conceptions.

The versions here brought together cover a period of nearly
two and a half centuries — between the Montagnais of Father
Mass^ (printed in 1632) and the latest revision of the Chip-
peway New Testament. They are the work of missionaries
of various nations and languages — French, English, Swedish,
Crerman, — and were made, not directly from the Greek, but
each from that European version which was most familiar to
the translator. And each translator has adopted a phonetic

♦Presented at the New Haven session, July, 1871, and subsequently revised
and extended.

2 . J. H. Trumbull,

system of his own — to which we are too often left without a
sufficient key. Some have been satisfied with giving a very
free translation or paraplirase. Others have aimed at literal
exactness. Hence, tlie difference between two versions does
not necessarily indicate a corresponding difference between
the dialects in which they are made. Two versions in the
same dialect even, by different translators, may have scarcely
a word or a grammatical form in common, and yet both may
be equally good, or bad. Illustrations of this may be found in
the notes, by comparing the re-translations of any one peti-
tion in several versions. As regards some particular words
— those for which the Indian languages furnish no satisfactory
equivalents — a few examples will show how much of the
difference of versions belongs to the translators and not to
the dialects :

There is no verb ' to be ' in Algonkin languages, and no re-
lative pronoun. 'Qui es ' or 'who art' cannot be exactly
translated into any of these languages. Eliot, following the
Greek, omits the verb in the invocation, and puts " Our father
in heaven " (vers. 10). Others are divided in their preference
for one or the other of two verbs (both of which are, I believe,
to be found in every Algonkin dialect) meaning, respectively,
' to sit' — hence, ' to remain,' — and ' to be in (this or that)
place ' — hence, ' to dwell.' To the former belong Micm. eUn
(v. 1), Del. t'dppin, epian (vv. 16, 17), Cree epian (v. 19),
Alg., Chip, and Ott. epian, ebiian (vv. 23, 24, 28), Potaw.
ebiyin (v. 31) &c. ; to the latter, Abnaki ehine, aiian, ayan,
eion (vv. 6, 7, 8, 9), Moh. oieon (v. 13), Cree eyayan (vv. 18,
20b), Chip, ayahyan, eaiun (vv. 26, 27), &c.

" In heaven " is variously rendered — ' in the sky,' ' in the
place of light,' 'on high,' 'beyond the clouds,' etc. — by
words any one of which (divested of its locative inflection)
would have been as readily understood, in its natural sense,
by Algonkins of other dialects as by those for whom Chris-
tian teachers gave it a secondary and special meaning.

Bread was not the staff of life to an Indian, and his little
corn-cake, baked in hot ashes, was perhaps about the last
thing he would remember to pray for. So, on " daily bread,"

On Algonkin Versions of the Iiord^a Prayer. 3

translators were left to a large discretion. The diversity of
judgment manifested in the selection of a corresponding In-
dian word is noticeable. Eliot (in Matt. vi. 11) has ' our
eatings' or 'victuals' — avoiding a literal translation of
' bread ': and so, in the earliest Montagnais version (21) of
Massg, — about which another Jesuit father, Paul Le Jeune,
in the Relation for 1635, has a story : a Montagnais disciple
being questioned aS to his religious life, professed to have
" always remembered the iest of the prayers which had been
taught him " by the missionaries ; " I asked this savage," says
Le Jeune, " what prayer this was, that he preferred to all
others ? ' Thou hast told us many things,' he replied, ' but the
petition which seemed to me best of all is : Mirinan oukachi-
gakhi nimitchiminan, give us to-day our victuals, give us some-
thing to eat : voild une excellente oraison ! ' said he." " I
was not surprised," remarks the good father: "he who has
been in no other school than that of the flesh knows not
how to speak the language of the spirit."*

The root of ni-mitohi-minan — that of the primary verb ' to
eat' — is found in the Quiripi version (15), Montagnais
(v. 22), Chippeway (vv. 24, 27), Illinois (v. 37), and
Potawatomi (v. 31). In Luke xi. 3, Eliot has petukqunneg,
the common name for an Indian cake, meaning literally
' something rounded ' ; and with this correspond the Conn,
versions (11, 12), Mohegan tquogh (v. 13), Shawano tuhwhdh
(v. 35), tuchwhana (v. 33), and tockquanimi (34). The
Abnaki versions (6-9) have ' baked corn ' ; the Delaware
(16,17) 'pone' or 'Indian bread' — literally, 'something
baked ' ; one of the modern Cree versions (Archdeacon
Hunter's, 20b) substitutes ' what we may live on,' ' what
sustains life'; the Algonkin of Canada (23), Cree (18, 19,
20), Chippeway of Belcourt and Jones (25, 26), Ottawa of
Baraga (28), Menomini of Bonduel (32), have dialectic forms
of a name by which the northern Algonkins distinguished a
wheat loaf of the European fashion — as ' something from
which pieces are to be cut off,' that is, ' to be cut in slices,'
not broken like the corn cake: Chip, pakw^jigan ; and pak-
wSjiganimin 'loaf-bread corn,' i. e. wheat.

* Relation de la Nomelle France enl'annie 1635, p. 17.

4 . J. H. Trumbull,

Of the versions here brought together, two are printed for
the first time — Mayhew's Connecticut (Mohegan), from his
own MS., and the Kennebec Abnaki (v. 9) from a copy made
by some missionary from Rasles's or an earlier original.
Peirson's Quiripi version (15) was printed, in 1658, but it
may be regarded as unpublished, since no more than two
copies of the volume which contains it are known to be extant,
and only one of these is on this side of the Atlantic* The
Montagnais of Father Mass^ (21) is from Champlain's Voy-
ages in. the edition of 1632 — to be found in few American
libraries ; and the later Montagnais of La Brosse (22) is from
a volume of which I have not been able to trace more than
three or four copies. Of the remaining versions the greater
number are from books printed by missionaries or for mission
use, which seldom find their way to public libraries or come
within reach of private collectors.

I have been at some pains to ensure accuracy of text, but
some errors of former impressions have doubtless escaped cor-
rection or notice, and in one or two instances, where the ver-
sion was hopelessly bad and it was not possible to distinguish
the mistakes of the printer from those of the translator, I have
chosen to leave the text as I found it, merely calling attention
to its general inaccuracy. I have found few versions of
of this prayer, not printed at a mission press or under the eye
of the translator, which were free from typographical errors.
Even in that great philological museum, the Mithridates of
Adelung and Vater, the Algonkin specimens are by no means
well preserved. Some six or seven errors appear in the re-
print of one Shawano version (33) and the division of its last
three clauses is mistaken, the sixth and seventh petitions
being joined as one, and a new seventh borrowed from the first
words of the doxology. In the copy of Edwards's Mohegan
(13), taken at second hand from the American Museum, are
eight errors ; six, at least, in the Massachusetts of Eliot,
and in Zeisberger's Delaware (from Loskiel) four, besides an
important omission of two words in the last clause.

* In the library of Mr. James Lenox, New York. Tlie other copy is in the
British Museum.

On Algonkin Versions of the Lord's Prayer. 5

In many of these versions, perhaps in nearly all of them,
mistakes may be found for whicli neither printers nor
editors are responsible. The translations are of unequal merit.
There is a wide difference between Mass^'s Montagnais ver-
sion of 1632 and the last revision of the Nipissing-Algonkin
version of the mission at Kanachtageng. The latter, with a
few others, in dialects which have been studied by generation
after generation of missionaries for a century or two, and with
the assistance of educated natives, may be regarded as
nearly perfect. But the greater number were first essays at
translation into languages which the translators did not yet
well understand. That they did not always succeed in giving
the precise meaning at which they aimed, or that the rules of
Indian grammar were often violated, is not to be wondered at.
On the contrary, it is surprising, the difficulties of the task
considered, that so much has, on the whole, been so well done.
Absolute mastery of an Indian tongue is, for one to whom it
is not vernacular, the work of a life-time. " Neither have I yet
fully beat it out," — John Eliot confessed, after twenty-five
years' study of the mystery of Algonkin verbs. " lis out une
richesse si importune qu'elle me jette quasi dans la cr^ance
que je seray pauvre toute ma vie en leur langue," — wrote
Father Paul Le Jeune from Canada in 1634 : " Je jargonne
n^antmoins, et a force de crier je me fais entendre." And
the first missionaries all 'jargonned' long before they learned
to speak or write correctly any Indian language. Under
what disadvantages their studies were prosecuted need not be
pointed out. They had no competent interpreters, and the
Indians, generally, were not " apt to teach." " I must ask
twenty questions to learn the meaning of one word," says Le
Jeune, " so little inclined is my teacher to give instruction,
and at every new difficulty I encounter, I must give him a
piece of tobacco, to gain his attention." And sometimes the
teacher was mischievous and played cruel tricks at the expense
of liis spiritual guides — as one of the pioneers in Canadian
missions* sadly, yet not without a touch of humor, relates :
" These savages have no settled religion and no words or forms

•Biard's Relation de la Nouvelle France (1611).

2

6 J. S. Trumhull,

of speech suited to religious expression: 'holy, blessed,
angel, grace, mystery, sacrament, temptation, faith, law, gov-
ernment,' etc. — what resource have you in a language which
is destitute of all such words, or how can you do without them ?
Dleu, que nous devisons a nostre aise en France ! . . . . And
the savages often make sport of us instead of teaching
us, and sometimes they give us indecent phrases (^paroles des-
honnetes) which we innocently go on preaching as the beauti-
ful words of the gospel. God knows who have been the
instigators of such sacrilege as this ! " And yet the interpre-
ter may have been guiltless and have fallen on the " paroles
d^shonnStes " while doing his best to translate words he did
not understand into a language which had no forms of speech
to express their meaning. Such mistakes are familiar to the
experience of almost every missionary. When the Jesuits
established, in 1845, the mission of St. Ignatius among the
Selish Kalnspels and Fend d'Oreilles on Clark River, they
found these Indians " utterly ignorant of spiritual things ;
they had no idea of a future State, or of a Great Spirit, neither
had they any idea of a soul. ... In the beginning the priests
were obliged to depend upon the imperfect translations of
half breed interpreters. The word ' soul ' was singularly
translated to the Indians by telling them that they had a gut
which never rotted, and that this was their living principle or
souV*

Some of the ancient versions, though generally less accu-
rate than those which are more recent, have an incidental
value in the evidence they give of the constancy of Indian
dialects — a subject to which I must here only briefly allude.
Similar testimony is borne by every old vocabulary, by geo-
graphical and local names which come to us from the six-
teenth century, by all that early missionaries tell us of the
peculiarities of Algonkin dialects, and by such specimens of
these dialects as can be gleaned from the annual Relations
of the Jesuits and from the narratives of discoverers and ex-
plorers of New France. Not that these languages more than

* Gov. Stevens's Report on the Indians of Wiishington Territory, in the Re-
port of the Commissioner of Indian Affairs, 1854. (p. 420.)

On Algonhin Versions of the Lord's Prayer. 7

others have been exempt from the operation of the law of
decay and growth. In the course of two or three centuries
some changes have doubtless been wrought in Algonkin
forms of inflection and transition, old words have been
dropped and new syntheses framed. In the frequent migra-
tions of tribes, in the isolation of clans, by the gathering of
remnants of nations in new communities, and as a result of
long subjection to foreign influence, local dialects may have
sprung up. But that changes by dialectic growth and pho-
netic decay have been more rapid or more extensive in North
American than in European languages, I find no good reason
for asserting.

The order in which the following versions are arranged is
nearly the same that Mr. Gallatin adopted in his Introduc-
tion to Hale's Vocabularies. I have placed by themselves
the dialects which have been called " Delaware " — one of
which, at least, seems to have closer affinity with languages
of the interior than with those of the Atlantic seaboard.
There is less difference between the dialects of New England
and the Powhatan of Virginia, than between either of these
and the " Lenni-Lenape " of Zeisberger.

EASTERN.

CI. Micmac (Gaspesian), New Brunswick.

2. " Cape Breton ?

3. " Nova. Scotia.

4. Milicite (Btchemin), St. John's River.

5. " Nova Scotia.

6. Abnaki, Passamaquoddy,

8. " Penobscot,
^ 9. " Oanniba, St. Francis.

('lO. Massachusetts.

11. Connecticut, Niantic ?

12. " Pequot-Mohegan ?

13. Mohegan, Housatonic, Stockbridge.

14. " " "
,15. Quiripi, near New Haven, Conn.

J. H. Trumbull,

DELAWARE.

16. Renapi, of New Sweden, Delaware Bay and River.

17. Leuni Lenape, Northern Pennsylvania.

NORTHERN.

( 18. Cree or Knisteno, Red River.

I 19. " Saskatchewun.

J 20 (a, 6, c), " Red River and Northern.

■ 21. Montagnais, Quebec, 1632.
22. " Saguenay, 1767.

LAKE REGION.

f 23. Nipissing-Algonkin, Lake of the Two Mountains.

24. Ohippeway, South of Lake Superior.

25. " Northern,

26. " Missisauga,

^ 27. " South of Lake Siiperior.

28. Ottawa, East Shore of Lake Michigan.

29. " Indian Territory.

30. Potawatomi, Sfc. Joseph's River.
,31. " Council Bluffs, Mo.

32. Menomoni, Wolf River, Wisconsin.

SOUTH WESTERN.

r 33. Shawano, Miami River ?

■ U.

35. " Indian Territory.

36. Illinois, Peouaria, Northern Illinois.

37. " ? Indian Territory.

NORTH WESTERN.

38. Sitsika or Blackfeet.

The authorities on which I have chiefly relied are indicated
in the notes on the several versions. To one or another of
the following works, references will be found on almost every
page : Eliot's translation of the Bible in the Massachusetts dia-
lect, in the edition of 1685 (El.), and his " Indian Grammar
Begun," 1666 (El. Gr.) ; Roger Williams's " Key into the
Language of America" (R. W.) in the dialect of Narragan-
set, which does not much differ from that of Massachusetts ;

On Algonkin Versions of the Lord's Prayer. 9

Edwards's " Observations on the Language of the Muhheka-
neew Indians" of Stockbridge, Mass., first printed in 1788
(Bdw.) ; Maillard's " Grammaire Mikmaque " (M.) ; Rasles'
" Dictionary of the [Canniba dialect of the] Abnaki Lan-
guage," edited by J. Pickering (Rasles, or R.) ; Baraga's
" Otchipwe Dictionary" (Bar.) and " Otchipwe Grammar "
(Bar. Gr.), and the American Bible Society's last revision of
the " Ojibwa Testament"; Howse's Cree Grammar (Howse) ;
" Etudes Philologiques sur quelques Langues Sauvages de
I'Am^rique, par N. 0., ancien missiouaire," Montreal, 1866,
and the " Jugement Erron^ de M. Ernest Renan sur les
Langues Sauvages," by the same author — a learned Sulpi-
tian, lately of the mission of the Lake of the Two Mountains,
near Montreal, whose valuable contributions to the knowledge
of North American languages I have ventured to cite by
a name (Cuoq) which does not appear on their title-pages.

1. MICMAC.

From Mithridates, Th. III. Abth. 3, p. 401, where it was printed from a MS.
letter ofVeyssiJre de La Croze, to H. Bartsch of Konigsberjt, written between 1717
and 1728.* The u stands for Germ, u long (the 8 of the Jesuit missionaries and
09 of Eliot).

Uchiek iiaiok ebin:

1. Kehijiirek kech kermiirek ignemiiiek.

2. Ooiok evidadeziben ignemiiiek.

3. Chaktiirideziben ignemiiiek telamokchitich oaiok ekkik

chaktachkik.

4. Kichkii nir unan echimiiiek ndo echimideziben markodem-
_ ideziben.

5. Uinsoudi mu ktigariii telamok uinsoudi dniiigik ninen mii

kti gar lock.

6. Mii to tentationka pemiedeziben ignemuiek.

7. Meriiich kechinogiiambil iiinchigil tiiaktuiek.

Telek eta Jesiis.

As translated:
"Omnium-rerum-creator in coelis habitans: ^ Te-amare et honorare da-nobis;
2 In.coelum ut-eamus da-nobis. ^Ut tibi-simus-obedientes da nobis quemadmo-

* Mithridates, Th. i. (Anhang) p. 667. In a letter from Bayer to La Croze, in
1719 (for knowledge of which I am indebted to Professor Abbot of Harvard)
this version " Gaspesianorum sen Crucioctonum" is referred to, as already
known to J. L. Frisch, by whom it may have been communicated to La Croze.
Thesaurus Epistol. Lacrozianiis, vol. i., p. 44.

10 J. E. Trumbull,

dum in-ccelis tibi obedientia prssstatur. * Hodie nostram escam da-nobis-mandu-
candam tunc habentes-ad-manducatidara manducabimus. ^ Peccatorura non re-
corderis sicut peccatorum in-nos hominum non recordamur. " (Ut) non in
tentationera intremus da-nobis, ' potius malas cogitationes procul-a-nobis repelle.
Sit ita, o-Jesu."

After large allowance for errors of transcription and the
pi-ess (compare uaiok, ooiok, oaiok, — three forms of the same
word, for "in coelis"), it is evident that the translator's
knowledge of the Micmac language was very slight. Of the
inflections or transitions of verbs he seems to have known
nothing. Maillard's paradigms* enable us to point ont and
correct some of the more obvious errors of this version.
Ignemuiek, which stands in the 1st, 2d, and 3d petitions, for
" da nobis," is in the indicative present, 2d~lst person, and
means 'thou givest me,' or 'you give us,' — and the form
requires an inanimate object in the singular. It is from the
verb ignemmey I give (M. 56). For " da nobis," the proper
form is ignenmin. Evidadezihen (a misprint for erida- or
elida- from eliey ' I go,' M. 91), chaktUrideziben (from chaktem
' I obey,' M. 57), echimideziben from echemcoey ' I give to eat,'
M. 93), markodemideziben (from malkodem 'I eat it,' M. 62),
and pemiedeziben (from pemacoley ' I conduct,' M. 56), have
the termination (-keheben, M.) which belongs to the 2d pers.
pi. of the conditional preterit. EcMmuiek, in the 4th peti-
tion, and tuaktuiek, in the 7th, are in the indicative, and
signify, respectively, ' thou givest us to eat ' and ' thou easi-
est out' (from tecoaxtmey-f "je jette dehors," M. 93) — not
' give thou to us ' and ' cast out from us.' Kichku (4th pet.)
means ' dies,^ not ' hodie '; the adverbial form is kichkUk ' on
a day', i. e. to-day (M. 28).

Uchiek (in the Latin translation, " omnium rerum creator")
has the transition-form of 2d sing.~lst pi., from the root Uch
(Mass. wutche, cotchi, Abn. cotsi, Chip, ondji) ' from, by, out
of.' From this root come the name for ' father' and the

* Grammaire de la langue Mikmaque, par I'ahbe Maillaid, redigee par J. M. Bel-
lenger. (J- G. Shea, New York, 1864.)

t Maillard uses the italic k (for which I substitute x) ^^" rather a sign of strong
aspiration than a letter," and says, "our aspirated A might be substituted for it."
Father Demilier (Arm. de la Propagation, viii. 197) observes that the Micraaclan-
guage has an agreeable sound " though almost wholly made up of gutturals."

On Algonkin Versions of the LorcPs Prayer. 11

primary verbs signifying ' to proceed from, or out of,' ' to have
as a cause or origin,' and, actively, ' to cause, originate,' ' to
from,' ' to father ' (Mass. noh wutohu .... nish wame " of Iiim
are all things," Rom. xi. 36 ; Abn. Ida mtsi " tu es cause que;
c'est h caixse de toi") : uchieh means ' thou art the cause of
us,' ' thou/rom-est us,' the form being that of the indicative
— not of the conditional ' thou who art' or ' thou as,^ &c.
This invocation, literally translated, is : ' Thou art the cause
of us, in brightness thou who sittest.'

4. Nirunan ' our provision,' what we provide (or receive)
for food. In version 2a we have the same word with the
termination of the possessive, nilunem, and in v. 2b the inan.
plural, nilunal. 5. Uinsoudi is in the singular: its plural
appears in version 2, as winsudil: the root win signifies, pri-
marily, ' unclean,' ' impure,' and in composition often, ' bad,'
' disagreeable ': ooiniei ' je suis souill^,' miniheguinammei ' j'in-
struis mal ' (Maill.) : comp. Chip, winia ' I defile, make un-
clean,' wz'wm 'he is dirty, impure' (Bar.}. Dnuigik ninen
cannot mean " in nos hominum ": perhaps we should read
Inmigih ninen : ninen is the excl. plural of nil ' T me,' and
Vnm ' man ' makes Vnoakik in the plural preterit. 6. Tenta-
tionka is evidently transferred from the French or Latin, re-
ceiving here the postposition of the locative.

Telek from teli ' so ' (^deli, deleg ' it is so,' Maill. 26): eta
' thus, so,' unless it stands here for the 3d sing, future (idal,
M.) of edek ' it is,' i. e. is so.

2(a). MICMAC.

Rev. C. Kauder, R. C. missionary, 1861 (accorapanyiti)? "Micmac or Uecol-
let Hieroglyphics," Sistorical Magazine, vol. v., p. 289). The vowels as ia Ger-
man : w for 00 or u.

Nutschinen wasok ebiii :

1. Tschiptuk deluisin mekidedemek ;

2. Wasok n'telidanen tschiptuk igenemuiek ula nemulek ule-

dessenen ;

3. Nadel wasok eikik deli-skedask, tschiptuk elp ninen deli

-skedulek magamikeli eimek.

4. Delamugubenikel essemiekel apseh nigetsch kiskuk dela-

muktetsch penegunemuin nilunal ;

12 J. E. Trumbull,

5. Deli-abisiktaksik wegaiuinamedenik, elp kil Nikskam deli

-abisiktuin elueultiek ;

6. Melkenin metsch winsudil mu k'tigalinen,

7. Kesinukwamkel winschikel kokwel tuachtuin.

N'deliatsch.

2(b). MICMAC.

The same yersion, in a different phonetic notation, from Vetromile's Indian
Good Book* p. 225. Also printed, with an interlinear -English translation —
which is full of errors — in Vetromile's The Abnakis and their History (New
York, 1866), p.- 43. W and oo stand for u (oo) ; k (italic) for Germ, ch; j and
ck, for s of the preceding version.

Nuschinen wajdk ebin :

1. Tchiptook delwigin meguid^demek ;

2. Wajok n'telidanen tcbiptook ignemwiek, ula nemulek ule-

ddchinen ;

3. Nat^l wajok deli cli^edulk, tchiptook deli chfedulek maka-

miguek eimek ;

4. Delamiikubeniguel echimi^guel, apch negu^cli kiclikook

delamuktech penegunnemwin niliinein ;

5. Deli abikcliikta/cacbik wdgaiwinametnik, elkpil [elk kel]

deli abikchiktwin elweultiek ;

6. Melkenin mecli winncliudil mu k'tygalinen ;

7. KeginuAamkel winiichiguel twa^twin.

N'delietch.

As translated in the Hiswrical Magazine :

" Our-Father light thou-art-sitting : i May as-those-art named honored.
^ Heaven that we-go may us-give there we-see-thee wewill-be-happy. ^ There
[in]-heaven they-are as-theyobey-tlies may also we so-we-obey-thee, [on]-
earth we-are. * The-same-food us-thouhast-given again now to-day the-same-
food to us let-come for our-nourishment. ^ As-we-pardon whohave-been-angry-
with-us, also thou Great-Spirit thou-us-pardon sinners. ^ XJs-strengthen never-
again bad-things not wc-are-brought. ' Evils bad of-every-kind remove-from-us.
That is true."

Vetromile's Translation :

" Our-Father in-heaven seated, i May thy-name be-respected. ^ In-heaven to-
ns may grant thee to-see in-staying. ^ There in-heaven as thou-art-obeyed may
so-beobeyed onearth where-we-are. * As-thou-hast given-it-to-us in-the-same-
manner also now to-day give-it our-nourishment to-us. '■ [As-] we-forgive-them
who-have-offended-us so thou 0-God forgive our-faults. ^ Hold-us-strong by-the-
hand not to-f'all. ^ Keep-far-frora-us sufferings, evils. Amen."

Nuschinen (n'coschinen, M.) ' our father '; from wtch, with
1st pi. pronominal affixes. Wajok (^trasok in vers. 2 a) means
'where brightness, or light, is,' 'in the light': ooaJoJccoek

* Alnamhai) Uli Awikhigan. Indian Good Book, made by Eugene Vetromile, S.
J., Indian Patriarch, &c. (3d edition, New York, 1858.)

On Algonldn Versions of the Lord's Prayer. 13

Might,' ' majokomi 'I am light' (M.). Comp. Abn. masoS
' the sun shines,' coassSghen ' it is clear,' with ODasaghiio
" vacu^," masagdiooi " inaiiiter, vide " (Rasles) : Chip, wdssa
' far off, very distant,' and wdsseia ' light,' ' it is light.' From
the same root, probably, come ivaslcutsh in the Montagnais
version (22), a-usequamuk in tlie Quiripi, and the Delaware
awossagame. Ubin (2d pers. sing. cond. pres. of abi} ' thou
who sittest ' or ' remainest at rest ': Mass. cipeaji (" thou that
sittest," El. in Jer. xxii. 2), Del. epian, Alg. & CrQe epian.
Maillard wrote ooajoh eimeligel for " qui est au ciel," the verb
being formed from eim "je suis" — more correctly, 'j'y
suis,' ' I am in or at ' a place named.

1. " May thy-naming be remembered,' ' found-in-mind.'
Belwigin ' as thou art called ' or ' thy so-calling '; delwigit ' as
he is called,' 'his name' (Vetrom. 501, 385). Mekidedemek
is from mekidedem (miguidedem, V. 401) ' I remember,' liter-
ally, ' find in mind,' Chip, mikwendam, Abn. mVkooiteha^''-
damen. The form, in -mek, is that which Maillard gives as
the infinitive present. The same word is used in a Micmac
Te Deum, given by Vetromile, where k'maldemek pegili
meguidedemek stands for ' thy-blood most precious' (p. 500).

2. Vetromile's translation is all wrong here ; the other
is nearly correct. NHeliddnen is from eliey ' I go,' 1st pi.
pres. subjunctive, or infinitive future : ula (cola, M.) is a
demonstrative adverb, ' there, in that place ': nemulek, the so-
called participle of the verb nemih ' I see ' (an animate
object), means ' we liaving seen thee ' or ' we when seeing
thee.' ' To-heaven that-we-go mayest thou-grant-us, where
we-seeing-thee we-will-be-liappy.'

3. Natel Qnatail, Howse*) ' yonder,' ' in that place.' Vetro-
mile omits eikik ' they [who] are ' and elp ninen ' so also we.'
Hikik is 1st plural and eimek 1st plur. of eim ' I am there.'
Deli, an adverb meaning ' such as,' ' so,' is a common prefix :
as in delwigin ' thy so-naming,' in the final n'deliatsch ' I so
wish,' and six times before verbs in the 3d, 4th, and 5th peti-
tions. Chx^dwlk, chxedulek, are from chaktem (with anim.

* Vocabulary of "Language of the New Brunswick Indians," in Proceedings of
the Philological Society, vol. iv. (1850), pp. 1U4— 112.

3

14 '/, H. Trumbull,

obj. chaUooV) ' I obey ' (M. 57) ; comp. nemulek, above.
Makamiguem ' the earth,' maxamiguek ' on the earth,' is com-
pounded of ma {maw, Maill. 31) ' all together,' ' the whole,'
and the generic -kamig^ ' place ': comp. Abn. ketakamigm
' main land,' literally, ' greatest place.'

4. Neither translation is correct. In fact, the Micmac is
untranslatable. Wliat it was intended to mean is this : ' As
we-have-eaten-that whicli-thougivest-us-to-eat, again now to-
day so-let-us-eat [bread ?] to-nourish-us.' Dela-mukubeniguel
and dela-muktech, are forms of deli-malkwdem ' I so eat '
(Maill. 62) : comp. markodem-ideziben, in vers. 1 : -ben is the
characteristic of the preterit ; -el final requires an inanimate
object. Echemieguel (from echemmey 'I give to eat') is the
object of the preceding verb : see Maillard (94), "Du verbe
regime, alors un des verbes devient nominatif et I'autre ac-
cusatif," each receiving change of form. Penegunemidn is of
uncertain origin, but seems to be derived from a word some-
times used for ' bread,' — peneguik, and in the Micmac cate-
chism, as printed by Vetromile {Good Book, 391, 393), ^ene-
guik-took ' of bread'; lYion^ pibenakan ' bread' is more com-
mon (M. 39, V. 393). Nilunal is not the plural of the pro-
noun ' to us,' but a plural noun-inanimate, or verbal, meaning
' our provisions,' ' supply of food ': comp. nirunan " nostram
escam" (vers. 1), nlleonen (v. 3).

5. AbikchikL-axachik and -ivin, from abikchiktmey ' I par-
don,' literally, ' I completely wipe away, blot out, efface.'
The prefix, abi, is intensive. The root kchik, ksik, appears in
Mass. chiskham ''he sweeps,' ' wipes,' Del. tschiskham, id.,
Chip, gdssiig-ade ' it is blotted out, pardoned,' and tcJiigataige
'he sweeps.' Elp 'moreover, also'; kil 'thou' (not elk
kel; nor elpkil, in one word, as in Vetr. 225). Nikskam
(nixkam, V.)j introduced in vers. 2, is a word which the mis-
sionaries understood to mean ' spirit ' and appropriated as a
name for God*: Kehi Nixka)ii ' Great Spirit,' Wegi-UU-Nix-
kam 'from Good Spirit' or 'Good Spirit proceeding from,'
for the third person of the Trinity (Vetr. 365, 366) : Abn.

* Biard says Niscamiiimi was a name of the Sun, which the Indians of Acadie
regarded as a god. — Relation (1616), p. 20.

On Algonkin Versions of the horde's Prayer. 15

nicoSshoci 'spirit,' ketsi-niooeshoo 'the Great Spirit' (Easles).
Maillard uses Kijmlk (' the Creator ') for ' God.'

d. Melkenin 'strengthen us,' 'make us firm'; from root
melki 'hard, strong, firm' (Abu. merki, Mass. menukki),
melkei 'I am firm, hard'; melkaloaey 'I strengthen, make
secure' (M. 26, 87). Metsch, meofi, ' more,' ' again.' Win-
sudil (winnehudil V.) inan. pi. of ODinsmdi ; see vers. 1 :
Vetromile's translation, " by the hand," is a strange mistake.
Mu k'tigalinen, from ygaie 'je heurte ' (Maill. 47), for the
negative form of the subj. pres. 1st plur., but the sign of
the inclusive plural, k'ty-, is improperly used for n'iy- (nous
autres^.

7. The two English translations disagree — and Vetro-
mile's is wrong — in every word : comp. vers. 1. Winchi-
guel kokwel (the plural of kokwei ' something) ' means ' bad
things '; tuaehtuin, or twaktwin as in vers. 1, from temytooey
"je jette dehors" (M. 93), means 'cast out from us';
kegiiiuxamkel (kechinogUamhil " mate cogitationes," vers. 1)
is less clear.

N'deliatsch ' be it so ';. see, above, pet. 3, deli.

3. MICMAC.

From The Gospel according to Saint Matthew, printed for the use of tlie Mic-
mac Mission by the Britisli and Foreign Bible Society {Charloitetovm, 1853).
Transliterated from the " phonetic alphabet " used in that version.*

Noochinen tan wasok eyumun :

1. SabewadSsich ukwisoonumu.

2. Ukteligewitewoodim choogooiach.

3. Ukoolidedakunum tuliach makumigSk stugech tSliak

wasogu.

4. Tesigiskugewe nilconen Kiskook igunumooin.

5. Ak tuli-abiksiktumooin n'tetSdimkeweuminulu, stugech

ninen teli-abiksiktakujiK taniK tStoo-inamujiK.

6. Ak moo ullguldakunin asimtimkeweiktuK ;

7. Kadoo cotalkalin winsoodiKtoogu.

8. Mudu Kil wedalTgamin SligewagI, ak mulgigupodi, ak

ukpumidelsoodi, yapchoou. Amen.

* Pronounce : a as in alms ; & as in am ; e as a in age ; i lis in edge ; J as « in
eat; i as in it; o as in open ; w as oo in food; u as in up (the neutral shori; vowel
which some writers represent by a, others by v, and others by an apostrophe

16 J. H. Trumbull,

'Our-Father who iu-liglit dwellest.' Tan (pi. taniJc) is
used here and in the 5th petition as a relative, ' who,' and
was so classed by Maillard (Gr. 21), though it is properly a
demonstrative and interrogative ; Mass. toh, Narrag. tow, ta?
where? what? tunna 'whence'? Cree tana 'which'? tdn-
itte 'where'? Dei. ta, tani? Eyumun (eimen, Maill.), 2d
pers. indicative present from eyvm {eim, M.) ' I am there ';
tan wasoJc ehk ' he who is in heaven,' Matt. v. 16.

1. ' Let-it-be-thought-lioly thy-name' — seems to be the
meaning intended ; but tlie verb is of questionable origin and
form. The author of this version of Matthew uses salewit
and (inan.) sdbewik for 'holy,' 'just,' 'righteous,' i. 19, vii.
6, salewooMjik " the righteous " (plur.) ix. 13 ; and so, Yetro-
mile in Ps. cxi. 3, chebewit ' righteous.' Maillard translates
the same participle, chabewit, by " sage." It is from the
equivalent of Mass. sampwi = Lat. rectus (used by Eliot for
'straight,' 'right, just, righteous,' &c.) and of Abn. sanbiwi
' fairly, justly,' " sans feinte " (R.) : sdhewit is properly used
in Matt. i. 19 for 'a just man'; the derived verb sehewadasi
{chabcwidacM Maill.) means 'to think it just, or right,' —
not ' to think it holy.' N'wisconum ' my name ' (xviii. 20) ;
tel-misit ' named,' i. e. ' so called' (x. 2 : comp. Mass. wesuonk
'calling,' 'name'): k'wlsconnmu 'thy name'; the pronom.
prefix (^) " se prononce euk, tr^s bref " (Maill. 11), or as
this translator writes it, uk.

2. ' Thy-kingdom let-it-come.' Eligewit QeUguecoit, M.)
' king '; oot-eligewagim ' his kingdom ' (xi. 12) or ' ownership.'

3. ' What-thou-willest be-it-so on-earth as it-is-so in-heaven
(place of light).' Tullach, tellak, from tell (^deli, v. 2) ' so,
such,' telek (^deleg, M.) ' it is such ': telek stvgecJi " it is like
to," such as (xiii. 31), telek stuge, teleek stuge (xiii. 24, 33).

4. ' Of-each-day our-nourishment to-day give-us.' Tesl
Qdech, M.) as a prefix means 'each' or 'every'; teslgiskuk
'daily' (xxvi. -55). jVllwuen, see vv. 2, 2b. Klskwk 'to-
day' (kiskwgu, xvi. 3 ; kichkmk, M.).

merely) ;.c/i as in church; the consonants as in English. In this phonetic alpha-
bet c is marked as " always hard," but in the text both c and k are used, and ap-
parently represent the same sound. I have substituted k for the c (when not fol-
lowed by h) anil distinpnished the k of the original by a small capital.

On Algonkin Versiofiu of the Lord's Prayer. 17

5. ' And so-forgive-us our-owings as we so-forgive-tliem who
owe-iis.' Tan tetwinu "what thou owest" me (xviii. 28),
igunumwoch tetadimlceweyu " he forgave \lit. gave] hun the
debt " (V. 27) : tetooinu ' what is owed to me,' tetadimku
' what is owed hy me.'

6. ' And not lead-us-away temptation-into.' The last word
has the common Micmac postposition iktmk ' into, within,
with, on,' — which, says Maillard " va &, merveille a la fin
des mots surtout au singulier," but is often contracted to a
simple '/c.

7. 'But keep-us-from what-is-evil.' Kadoo ^ chkadco " ce-
pendaot" (MailL), Mass. qut ' yet, except that, but' (EL).

8. "For to-thee it-belongs-to kingdom, and strength, and
glory (?), Always." Mudu^moodo " cependant," Maill.
JVeddligdmin is incorrect in form ; whether used as verb or
noun it should have the prefix of the second person and the
termination -al or 'I of the inanimate plural ; comp. aligan,
pi. aliganal ' property, goods,' k'taliguemin'l or -gam'l ' thy
goods' (Maill. 18), ootaligamul 'his goods,' Matt. xxv. 14.
Ydpchoou ' always '; yapchioo, M.

4. MILICITE.

[Indians of St. John's Eiver; Ulastekuhielc, "Etchemins" of the French;
Mareschites.] From Vctromile's Good Book, 71, 579.

N'miktankusena spemkik ^yane :

1. Sangmauwi tetanzit k'tliwizoti.

2. Tchibetook witcheyuleku.

3. Tanne etutchi saktask spemook, tchibatook na etutchi

saktask k'tahkamikook.

4. N'pipenakan mina ena messiwi ghiskahkil weulinamekil

elmighiskak n'p^tsamieku.

5. Wenwekahinewinemet eli wculitelmoghet, kil na weka-

yul^ku eli weulitehelmine.

6. Klotemwine katawi aneyulieku.

7. Melwas m^tch ahikik mikokenli^ku ayma te tahantam-

wine.

T^ eleyt.

Vetromile gives this as a specimen of " pure Mareschite,"
copied from " an ancient manuscript." Whatever difference
of speech may formerly have been between the ' Etchemins '

18 J. H. Trumbull,

of St. John's River and of Passamaquoddy Bay, the rem-
nants of the two tribes now use substantially the same lan-
guage, and a prayer (v. 6) which Vetromile prints on one
page as " pure Passamaquoddy " appears on another as " Ma-
reschite, that is, in St. John's Indian language " QG-ood Book,
20, 268). In an old MS. volume (more particularly de-
scribed in a note after version 8) I find among prayers in
" Marichit," another form of the above version, in which the
Oanniba r takes tlie place of Vetromile's " pure Mareschite "
I, except in one word, mailois (==mehvas') in the seventh
petition ; and some otlier peculiarities of local dialect are per-
haps to be detected under the disguise of the writer's strange
spelling. He used, indifferently, c and qu for k (but his c is
soft before e), and v for Engl, w consonant (which I have
substituted, in printing) :

4(b). MILICITE.

* Quemitangousna spemquic eyn :

1. Sagmani todaso triuisodi. <

2. Chiptoc ouichayorec.

3. Tanaitochei sactoceque spomoc, chiptoc natochei sactorec

quetacmigouc.

4. Tepeipenognepin meceiu quisgaquir uecouareine nemequir

ermequiscac smin.
6. Woinoueca yououincmete eriuewoxireitermeguet quir na
woika yorec eri-woiwoureitermin.

6. Guerotemo ouin catiwonnai yortiec.

7. Mailois maijai yguir micocmaiguir aymatatmouin.

Terech.

The invocation is substantially the same as in the Penob-
scot-Abnaki. 1. Sangmanwi Qsagamowee, Rand) is from
sangman, "the title which the Indians give to the first chief
of the tribe, and " (according to Yetromile, Good Book, 278)
"it means Over-the-whole-World." It is, in fact, the name
which has been anglicized as ' sagamore' and ' sachem,' and
means, simply, a ' chief,' ' one who has precedence.' Some
of the missionaries used -it for 'lord,' 'sovereign,' &c.;

* Q" (ST') of tlie inclusive plural is wrongly used for N' of the exclusive; see
note after versions 8, 9.

On Algonkin Versions of the LorXs Prayer. 19

k' sangmdn'mena Zezus " our Sangman JesTis " (Vetr. 281)
sangmanwi Malial (Hymn, id. 192) and sangmanshwetvi
Malial ' female-sangman Mary (217) ; Micmac, chahnau
(^ehaxman, M.) and F chakmaminen (id. 438). The Cana-
dian missionary, P. Le Jeune, says, of sagamo, "I believe
this word came from Acadie. Tlie true [Montagnais] word
is oukJiimau" (Relation, 1633, p. 8); comp. Chip, ogimd.
K'tliwizoti (Italawazilti and -zoti, Vetr. 206, 190) ' thy name,'
' what thou callest thyself; teleivesotek, v. 5 : but the form is
incorrect, for t in the last syllable marks the name as belong-
ing to an inanimate object: comp. Abn. eliiviziyin, aliwisian,
vv. 7, 8. Tetanzit (toclaso, v. 4b) stands for Fr. ' soit,' and is
manufactured from the inanimate demonstrative (Abn. tanni')
with the mark of the future imperative, to give the meaning,
" Chief let-it-be (or, become) thy-name.'

2. Tchihatook (^cheeptooke, Rand), as in Micmac, is a strong
affirmative, used only with regard to future or conditional
action: Abn. tscohatmi " vraiment, oui" (RSle). Witchiyu-
leku ' come to us ' (^from the place where thou art) : the root
denotes ' coming from,' and does not necessarily imply
' coming to ' the speaker : Micm. tan coegien ' whence thou
comest' (Main. 22) ; Mass. wutchaiyeu 'he comes from,' toh
wadoMit ' whence he comes ' (El.) ; Chip, odishi and ondashan
' come hither ' (Bar.). The verb is here in the imperative,
2d sing. Other forms occur in tlie Milicite prayers and
hymns printed by Vetromile : wetchi uleydn ' thou who
comest,' wetclii uleyt ' he who comes ' (Veni Creator, p. 206).

3. Tanne etutchi . . . na etuchi, ' as it is there ... so be it
here.' Saktask (comp. skedask, chxedoolk, vv. 2, 3), from a
verb meaning ' to obey,' the equivalent of Micm. chaktem,
Abn. ne-kiktam. Spemook, spemkik, ' in heaven,' literally,
' on high ': spemk te k'tahkemiku ' heaven and earth ' (Vetr.
807) and spemook, ktaJikamikook (id. 190) : see Abnaki ver-
sions.

4. N'pipenakan^mina ' our bread ': Micmac pipenakan
(Vetr. 393), pibenokun (Rand). In,the Milicite Catechism
(Vetr. 333, 334) hepane stands for 'bread,' = Abn. aba"n;
see vv. 6, 7, post. Messiwi 'all, every' (Abn. messim^.

t:0 J. H. Trumbull,

Ghiskaldl ' days,' inan. pi. of ghiskak (Mass. Jcesukok, Chip.
gajigak) ' when it is day,' ' the day-time '; elmighiskak ' during
thu day, to-day,' =^Abn. ermekizegak (R.).

N'petsamieku was intended to express ' give us ': comp.
Abu. ne-piscoimiran ' I give it him, gratuitously,' and Micm.
pepchelmi ' I give him.' But the prefixed pronoun cannot
properly be used with the imperative, and the verb itself is
not well chosen, — ' I give to eat' being always expressed in
Algoukin, by a single verb.

5. Weulitehelniine ' pardon us ' (comp. Abu. nooritelia^mar-
'I pardon him '(R.), is found in prayers &c. in the three
dialects, Micmac, Milicite, and Abnaki (see Vetr. G-ood
Book, 103, 183, 218, 45, &c.) : weulitelmanetch 'pardon
thou ' (id. 214) : FweilUtelmukunussa ' thou who pardonest.'
Wekayuleku (iveghiheuku, V. 349) ' we do wi-ong ' to others :
ivekahinewinemet ' who does wrong to us '? Comp. wegaiwina-
metnik, vers. 3 ; and Abn. n'aaeghihoaghe ' he does me wrong,'
v! coigliiliaP- ' I do him wrong ' (R.).

5. MILICITE.
Kov. S. T. Rand, in Schoolcraft's Indian Tribes, &c , vol. t., p. 592.

Metoxsen'a spumkek ayeen

1. Sagamowe telmoxse'en telewesotek.

2. Cheptooke wecheyulek

3. Spumkek taun etooche sauktoolek spumakaye'en.

4. Tooepnauknamen kesekesskahkel wekayeulek elmekes-

kaak kelmetsmin awoole.

6. Mahatemooin kate al^wanayoolte'ek

7. Elmas wecheakel mekokemaykel nemahatehumtoomooin.

I have substituted e for Mr. Rand's double ee, and omitted
tlie hyphens between syllables. His vowels have apparently
the English sounds. Schoolcraft prints this version in four
clauses, marked by the four periods I have retained, and
without other punctuation or separation of the petitions.
The third petition is incomplete, tlie fifth is omitted, and the
whole is so tliick-strewed with errors of copy tliat time given
to its examination wouTd be wasted.

Mr. Rand was a Protestant missionary to the Indians of
Nova Scotia and New Brunswick. He contributed to School-

On Algonhin Versions of the Lorcfs Prayer. 21

craft's Indian Tribes (vol. v., pp. 578-589), a vocabulary of
the Micmac language, and (vol. v., pp. 690, 691) a table "of
Milicite numerals. I regret my inability to procure a cor-
rected copy of this version.

6. ABNAKI.

PASSAMAQUODDT.

From Vctromile's Gmd Book, p. 268, where it is said to be taken from " an
old manuscript belonging (as Mr. Vetromilc thought) to Rev. Sebastian Rasles."
On p. 20, the same version is given, as "in Mareschite [Milicite] language."
See note on Milicite v. 4.

N'milctakuseu spemkik ^hine :

1 . Sagmanwelmegudets ^liwiziyin.

2. Ketepeltemwaghen petzusse witch.

3. Keteleltemwaghen uli tsilcsetagudets yuttel ktahkemigook

tahalo te spemkik.

4. Miline teketcli bemghiskak etasldskwe n'tapanemen,

5. Te aneheltemohuyeitu n'twabellokewaghenenuiil tahalo

nilon eli aneheltembhuyeku 'ewabellokedjik.

6. Te ekkwi losseline unemiotwaglienek.

7. Wedji ghighihine tannik mddzikkil.

Nialetch.

7. ABNAKI.

PASSAMAQUODDT.

Vetromile, 578, as "pnre Abnaki," from "an ancient manuscript." "Every
vowel marked with an accent has a nasal sound." The dialect does not differ
materially from that of the preceding version, though the writers did not agree
in their phonetic notation.

Nemitfiksena spemkik aiian :

1. S5gm6vvalmeguadich aliwisian.

2. Ketebaldamwdgan pai6mwich.

8 Kalaldamwdgau likitoguadich tali kik tahSlawi tali spem-
kik.

4. Ndmilina' nikuobi pamgiskak nedattosgisku^ abdnmena.

5. Ta anahaldamawina nebalal^lcawfigaunenewal taholawi

niuua ali anahaldamaw6a,k palilcad6guagik.

6. Ta akui losalina wenemihodudganek.

7. Weji kaduinahadaki t^ni majigek.

Nialach.

1 Misprinted, for Mdmilina?

4

22 J. H. Trumbull,

8. ABNAKI.

PENOBSCOT.

Rev. EdmoTid Demilier, in Annates de la Propnqaiion de la Foi, vol. viii., p.
197 (Nov. 18.35), where it is printed without punctuation, capitals, or division by
petitions. It is full of errors, which I have not attempted to correct, except by
interlining- the same vei-sion nearly, in a different orthography, irom Vetromile's
Good Book, p. 19.

Kemitauksena spomkik ayaii :
K'mitanqsend spomlcik eyan :

1. Waiwaiselmoguatch ayiliwisian.
Weu'esehnoquotch elkvisian.

2. Amantai paitriwai witawaikai ketep61tamoliaugeneck.
Amdnte neghe petsiwewitmvelcpane ketepeltmnohanganech.

3. Aylikitankouak ketelailtamohangan spomkik tali yo
JSli hiJctangudk kct'letamoTidngan spomkik tali t/o

iiampikik paitchi kiktankouataitche.
nampikik petcMMktanguaUtche.

4. Mamilinai yo paimi liliisgak daitaskiskouai aipoumena.
MamiTme yo pemigMsgdk etaskikue ntaponmend.

5. Yopa liatcl)i anailiailtama wihaikai kaissikakau wihiolai-
Yopahatclii aneheldamawihek kessi kakanwihiole-

kaipan aliniona kisi anaihailtamakokaik kaikauwia
k'pan, Hi nyona kisi aneheldamahoket kekanwia-

kaitaipanik.
Ftepanik.

6. Mosak kaita litclii kitawikaik tampamohoutclii saghihou-
Mosak ketali tchikiktaivighek tamamlautcM saghihun-

neminamai.
mihinam'ke.

7. Oulaliamistakai saghihonsoiiaminai mamaitchikill.

Ulamisi'ke saghehusuhaiiiine mematcliikil.

Nialest.
JVialetcIt.

Patlier Demilier came to America in 18o3, and was sta-
tioned at Pleasant Point (Perry, Me.), on tlie west side of
Passamaquoddy Bay. His letter printed in the Anyiales (1.
c.) was written in the spring qf 1894, less than a year after
his arrival and certainly before he had made great progress
in learning the language. The form of prayer, he writest " is
such as is said daily " at tlie mission, for though the Indians

On Algonkin Versions of ike Lord's Prayer. 23

of Pleasant Point are of the Passamaquoddy tribe, "the
Penobscot dialect is, there, what the Latin is in France, the
consecrated language." His predecessor, the Rev. Mr. Ro-
magn^ (who returned to Prance in 1825) left a little book of
prayers, in manuscript, and this was printed for the use of
the mission,early in 1834. Prom it, probably, Demilier took
this version ; but he complains that the book was full of
errors, and that he " had to undei-take a new work, going
through all the prayers with the Indians, to compare and
correct them."

A small volume of prayers, in manuscript, which may have
been Romagn^'s, but probably is of earlier date, is now in
the library of Mr. Brinley, of Hartford. It was formerly in
the possession of Bishop Cheverus, by whom it was presented
to Dr. John Pickering. It contains " Pri^re du matin, en
Mariohit" (Milicite), " Pri^re du soir, en Caniba," " Cate-
chisme," &c. Tlie Milicite version (4b) of the Pater-noster
agrees, for the most part, with Vetromile's " pure Mareschit,"
but has r in place of I, &c. The Canniba version, which cor-
responds to tlie Penobscot (v. 8) of Demilier and Vetromile,
will be found on the next page (v. 9i).

9. ABNAKL

CANNIBA.

From a MS. volame of Prieres des Sauvayes Abnakis de St. Fi'an^ois; in the
library of Geo. Brinley, Esq.

Nemitta"goosena spemkik eian :

1. Sa"gliama" o^ermegojatets eriooisian.

2. Amantd negai petsi ooeooittaooeghesa keteberdamooangan.

3. [^Ari kihtangooak heterSrdamaa'^gan'] spemkik dari io nanbi

kik petsi kiktongooats.

4. Mammirin^ io pemkiskak ettassekiskcoe abannemena.

5. loba atsi anaherdamanooi^ghe gheganooihooregheban, eri

nioona anaherdamanked gheganooihiakedebanik.

6. Mrosak dari tsighittaooikkek taumanppa oatsi seoglii ari-

tooangonik.

7. OOronmistaki sagheoosooa°mind m^matsighik.

Ni-arets.

This version is nearly the same which Vetromile and
Demilier give for the modern Penobscot, but the dialect is

24 J- H. Trumbull,

that of the " Cannibas " or Kennebec-Abnakis, among whom
Rasles labored and compiled his dictionary. The MS. vol-
ume from which it is taken formerly belonged to Dr. Pick-
ering, to whom it was given by Bishop Cheverus. From the
general accordance of its phonograpliy with that of Rasles, I
infer that it is a copy of a manual prepared by that mission-
ary. It was written, probably, before the middle of the last
century. After Rasles' death about 150 of his Norridgewock
Indians removed from the Kennebec to St. Francis, on the
St. Lawrence, and others of the tribe were scattered among
different Abnaki bands in Maine.

In transcribing, I have substituted " (superior) for the n
which is used by the writer (as it was by Rasles) to mark a
nasahzed vowel ; oo for his 8 ; and I have supplied three words
omitted from the third petition. The Norridgewock Indians
used r for the Penobscot I, and is for the stronger tch and ch
of the eastern tribes, as in ni-ahts (' so be it') for Penobscot
ni-aleteh; but among the St. Francis band, the Penobscot
dialect has prevailed. According to Vetromile ( Grood Book,
268) " the Passamaquoddy tribe at present recite the Lord's
Prayer &c. in Canniba language, yet a great many of them
say the same in pure Passamaquoddy language."

I insert here, the form from " Priere du soir en Caniba,"
in another MS. volume (mentioned on the preceding page). It
is the same which Demilier and Vetromile give in the Penob-
scot dialect, except in the 6th and 7th petitions.

9b. CANNIBA.*

Quemitangousua spomquic eyane :

1. Ueuersermougouadge eriuisiane.

2. Amantai naigai paichi ueuitauegsa quetepertamoauga-

neque.

3. Eriquetongouac quetererdamoangane spomquic tar^ na-

beiquic paichi quitangouadge.

4. Mamirinai yopaimquisca etasquisquoi abanemena.

5. Yobachi anerdama arouyecai, caicanui oraigbane erini-

ona quisi anerdama uocout caicanuyo quetepanai.

6. Mosak tarichiguitauicaig tamanpachei saguei aritoanganic.

7. Oranmistoqui sagaaiusoanminai machigquic.

Niarets.

* The writer uses the French qu for k, and his final e (as iu eyane) is mute,
unless accented.

On Algonhin Versions of the Lord's Prayer. 25

In the following notes I principally rely on Rasles's Dic-
tionary (R.)' ''^it'i occasional references to Vetromile's Grood
Book (Vetr.), and to a little volume* prepared for the St.
Francis Indians by Peter Paul Ozutiklierhiue or Wzokhilain
(Wzk.), a native Abuaki, educated in Moor's Indian School,
Hanover, N. H., who maintained a mission-school at St.
Francis from 1830 to 1858. Ozunkherhine spoke and wrote
English with ease and accuracy, was a man of more tluiu
ordinary intelligence, and — living among and writing for his
own people — his autlioi-ity is of the highest, on all that con-
cerns the western-Abnaki dialect.

' Our -Father' on -high who- there -dwellest.' JVemi'ta^c/ms
(R.), n'mitogues (Wzk.) 'my father': comp. nada"gco 'my
son-in-law,' ri'nada^gws ' my cousin ' (R.) and Narrag. na-
tSnhs ' my cousin '; Mass. adtonkqs ' kinsman,' togquof ' a
twin' (EL); Chip, nidangoshe 'my female cousin' (Bar.).
In vv. 6, 7, and 9, the affixes are those of the 1st person
exclusive plural, but in v. 8 (Demilier's or Romagn^'s, and
Vetromile's) the form is that of the inclvsive plural, and the
Deity is addressed, not as ' Father of us all' but as ' Father
of thyself and us': Kemita^gmsena means ' Our and your
Father,' a proper expression when God is spoken of\ but a
very improper one in addressing prayer to him. We shall
find the same mistake in other versions. Spemkik ' on high ';
spemek ' liigh ' (R. ) ; Chip. ishpi7ning, Moh. spummuck (v.
13), Shawn, spimmikl (v. 34) : spukgiskoo ta ki ' heaven and
earth ' (Wzk. in Ex. xx. 11) : Rasles has kizmkco for ' heaven.'
Uian, eyan, ehine, ' thou who art (dwellest) there '; see p. 114.

1. Let it be greatly-esfeemed thy-name.' 8a"ghaind"-a}e,
from sa^yma"' ' chief, captain '; ne-saT-gmaf'-wirmaP' ' I regard
him as chief,' or ' esteem him highly '; witli an inan. object,
sa^gma"coermegooat 'it is regarded as chief or 'esteemed
high.' In V. 8, a different verb is used, weiueselmoguatch ' let
it be greatly distinguislied,' literally, ' embellished ' or ' hon-
orably decorated '; ne-ooSooessihoT- ' I embellish him greatly '
(R.) ; with inan. object, wawasitokco ' he blessed it,' and

* Wawasi Larjidamwoganek &c. [Holy Laws, Ten Commandments, with Ex-
planations, for Christian Instruction.] P. P. Wzokhilain. (Boston, 1830.)

26 J. H. Trumbull,

wawasi ' lioly, hallowed' (Wzk.), amecoessi 'blessed' (MS.).
JErimisian, eliiviziyin, ayiliivisian, 2d pers. sing, conditional
(participle) of arimhm 'he is called' (E..), lit. 'thy so-
calling ' or ' as thou art called.'

2. Amante " plut a Dieu" (R.), ' would that,' Lat. utinam.
Negai is omitted in vv. 6, 7, and by Demilier in v. 8, where
Vetromile inserts neghe, which seems to be naighe of Rasles,
' when, at that time ': but Rasles has also nega and nekka,
' there, in tliat place.' Keteberdamwangan ' thy government,'
a verbal from ^leteberdam 'I govern' (R.). In v. 8, this
verbal has the locative suffix, and the meaning aimed at per-
haps was : ' May we be with thee in thy kingdom.' In vers.
7, only, we have a correct form of the verb, paiomivich (Mass.
peyaummutch^ v. 10) ' let it come.' In Algonkin grammar an
inanimate object cannot properly be made the subject of an
active verb, but is always regarded as acted upon, the verb
taking a quasi passive foi'm. In the eastern dialects, m, in
the formative, is a characteristic of these "personifying"
verbs : e. g. Mass: peyau ' lie comes,' peyaumoo ' it comes,'
i. e. ' is caused to come '; so, peyaumw-utch, imperat. 3d sing.
' let it come '; and in the Abnaki we have the corresponding
forms used by Rasles, im aba"n ' he comes here,' baia^mcoioo
' it comes,' and more accurately by Ozunkherhine, paioH
(jiuyont. El.) ' when he comes,' paio"m'^ik ' when it comes,'

paiawi ' ho comes,' paio^mo) ' it comes,' &c.* Petzusseu'itch
(v. 6) is from a verb meaning ' to approach,' ' to come (or be
brought) near ' (pesscodoasse ' approach thou,' pSsswtsimi
' near,' R.) ; but it denotes approximation in space, not in
time, and is wrongly vised in such expressions as etodji pet-
zoBsetvik " when the time arrives," as in the Passamaquoddy
Catechism (Vetr. 347).

3. ' So-as they-obey tliy-will on-high there so on-earth let-
it-be-obeyed': in vers. 6, 7, " Thy-will so let-it-be-done this
world (great-land) -in as-there on-high " : in v. 8, " As thev-

* In the Chippeway, there are two forms of these verbs — which Baraga terms
" personifying," because " tlicy scrN'e to represent an inanimate thing as doing
the action of an animate being," — one ending in magad, the other in on. — Oich.
Gram. 85, 409.

On Algonldn Versions of the Lord's Prayer. 27

obey tliy-will on-high, so here likewise on earth Ict-it-be-
obej'ed." In v. 9, I have supplied [in brackets] tlie words
omitted by the transcriber. Ket'ererdamooa^gan, a verbal
from ned'er^rdam ' I think, will, purpose ' (R-) ; Mass.
unantam<Sonk ; see note on v. 10; but the meaning of the
petition would have been better expressed by using the verb
in the conditional; ali wlaldama ' as I will,' i. e. 'my will,'
all wlaldak • as he will,' ' his will ' (Wzk. in John, vi. 38) ;
comp. Chip, enendaman (yv. 27, 28). Ne-kiktam 'I obey'
(R.). Nanhi {na"bi, R. ; nampi, v. 8) ' so,' =Mass. nompe
' in turn,' ' again.'

4. ' Give-US this day-in daily bread ': in v. 8, ' Give-ns this
day-in daily our bread.' Ne-mira" ' give it to him,' — but the
verb ned-as'' amaP ' I give (it) him to eat' (comp. Mass. asm-
mainnean, v. 10) would moi'e exactly express the meaning of
the petition : the forms ma-mirine, mmniUne (v. 8) have
the frequentative reduplication. Pemkiskak, IcmgJdskak,
pemi-ffhisgdk, ' through (or, during) the day ': etasseMskme
(etasMskwe, etaskiskuS, vv. 6, 8) 'of every day,' 'daily';
eHassi ' always, without ceasing ' (R.). Ahmmemert ' bread,'
' baked corn ': aia^n ' bread ' (R.) is, literally, that which is
' baked '; -men is the generic name for ' corn,' ' grain ' (and
for every description of 'small fruit'), pi. -me^nar : e. g. nmJt-
Jidmenn ' sifted corn ' (flour) ; n'taponmend (v. 8) ' our baked
corn': Narrag. aup-dmmine-anasTi (plur.), Mass. appuminne-
onash " parched corn" (R. W. & El. in 1 Pam. xvii. 17).

5. "And-besides so forgive-us when-we-have-offended-thee
as we forgive those-who-offend-us "; and so in v. 8: in vv.
6, 7, " And forgive-us our-offences (?) as we so forgive-them
who- offend - us." G-heganwilKoregJieban (kakamviMoleJi'pan,
Vetr.) is from ne-gaga^coiha'' ' I offend in ad ' (R.). In v. 8,
this verb is preceded by the sign of the past tense, or rather,
of completed action, Msi (and conditional, kesi).

6. In vv. 6, 7, ' And do-not lead-us into-tronble.' Te, ta,
= tai, R., a conjunction. AJeui, eJckwi, = S'-7emi, " cessa-
tionem significat" (R.), 'refrain from,' 'do not'; Mass.
ahque (EL), see v. 10. Moosak (vv. 8, 9) is prohibitive, not
merely deprecative : it is appropriately used in the command-

28 J. E. Trumbull,

meiits (mosak komotuekan " thou shalt not steal," Vetr. 295),
but it is out of place in prayer. Losseline, imperat. 2~1
pers. ; Canniba ned' eroossara" ' I lead or conduct him ' (R.)-

10. MASSACHUSETTS.

From Eliot's version of the Bible (2d edition, 1685), Matt. vi. 9-1.3. The
vowels nearly as in English ; a> like oo in moon; a, vowel followed by li is sliort;
ah varies between a in add and a in what.

Ncoshuii kesukqut :

1. Quttiaiiatamunach koowesuonk.

2. Peyaumooutcli knkketassootam6onk.

3. Kuttenantam6onk ue u nach ohkoit neaiio kesukqut.^

•±. Nummectsuoiigash asekesukokish assainainnean yeuyeu
kesukok.^

5. Kali aliquoautamaiiunean nummatchoseongash, neane

niatchcncbukqueagig nutahquoutamoiuiiionog."

6. Ahque sagkompaganaiiiuicau en qutchhiiaougauit.''

7. Wcl)0 pohquohwussiuuean wutcli matcliitut.

8. Ncwutuhc kutalitauun ketassrotam6onk, kah menuhke-

suouk, kah sohsum6onk, micheme.
Amen.

Varianons in Lnke xi. 2-4 :
' . . . ne naj, neyane kesukqut kah ohkeit.

^ Assamaiinnean kokokesukodae nutase[ke]sukokke petukqunneg.
8 . . . . nummatchesconfjanonash newutche nenawun wonk nutahquon-

tamauounnonog.
' Kah ahque sagkompaginnean en qutchchettuonganit, qut

The language of Eliot's version was that of the tribes about
Massacliusetts Bay and, generally, of southern New England,
near the coast. It was S[)oken, with some differences of
dialect which cannot now be accurately indicated, by the
Wampanoags of Plymoutli colony, the Narragansets and
Niantics, the islanders of Nope (Martha's Vineyard), the
Montauks, &c. In 1658, Eliot was questioned by the Com-
missioners of the United Colonies, " whether the translation
he had made was generally understood ? to which I an-
swered " — he writes — "that upon my knowledge it was
understood as far as Connecticut ; for there I did read some
part of my translation before many hundred English wit-
nesses, and the Indians manifested that they did understand
what I read, perfectly, in respect of the language." The

On Algonkin Versions of the Lord's Prayer. 29

peculiarities of the Quiripi dialect, spoken west of Connecti-
cut river near the Sound, were more clearly marked (see,
after, vers. 15) : and the Pequot-Mohegan (Muhhekaneew)
of southeastern Connecticut, belongs to another group, char-
acterized not merely by its harsher and more frequent gut-
turals but by differences of inflection and transition forms.

In the Micmac, Abnaki, Delaware, and some other eastern-
Algonkin dialects, inanimate nouns form their plurals in I or
r, preceded by a short vowel ; in the Mohegan (as in the
Chippeway, &c.) these plurals end in n; in the northern Cree
and some western languages, in «■; only in southern New
England, in ash or sh. The animate plural in all pure Algon-
kin languages ends in k or g, or in Je followed by a short
vowel. Thus, —

Abn. (Caniba) sipu 'river,' pi. sipuar.
(Penobs.) slpi, sipial.

Del. sipo, sipoal.

Chip. sibi, sibiwun.

Cree, sipi, sipia.

Illin. sipioai, sipiwa.

Mass. sipu, sip, sipuash (^sepuash, EL).

Assun ' a stone ' is inanimate in most Algonkin languages,
but by the Crees and Chippeways is classed with animate
nouns: Del., axsin, pi. axsinal; Illin. asseni, pi. assena;
Mass. assun, pi. assunash; Cree ussin, pi. ussineiik; Chip.
assin, pi. assinig.

Nmsh 'my father,' nmsh-un 'our father': the root, (och,
means ' from,' ' out of (see uch, v. 1) : nmsh expresses, pri-
marily, not paternal but filial relation — ' I come from him,'
mshoh ' he comes from him,' or, with transposition of subject
and object, Mie froms him': comp., in Eliot's version, wem
nmchai woUumaieu " I am from above " (John viii. 23) ;
waban mtshoh toh &c. " the wind bloweth [i. e. comes from']
where " &c. ; ne . . . cotche-un mittamwossissoh " that [/rom]
made he a woman," Gen. ii. 22. KesuJcqut ' in the sky ':
kesuJc, in Mass. dialect, is (1) the visible heavens, the sky,
(2) the day ; in some Algonkin dialects (and perhaps
5

30 J. H. Trumbull,

originally) a name of the Sun, Moh. Icesogh, Chip, gizis, Abn.
Mzms, Narr. keesucJcquand [i. e. kesukq-m'anii] " the Sun-
god " (R. W.). The form kesuJc points to a primary vei-b
kesin or kussin, from which we find, in the several Algonkin
languages, three groups of derivatives, with the meanings,
respectively, ' to warm '; ' to ripen, or mature '; and ' to
finish, or perfect': kezheau " he creates" (Eliot in Gen. i. 27,
V. 1, &c.) is one of these derivatives; comp. Abn. ne-kisiha"
' I finish or perfect him,' &c: Eliot prudently followed the
Greek in the omission of the verb, — 'Our Father in heaven.'

1. ' Be-ithonored thy-nanie.' The verb is in the imperat.
3d sing, from quttianum ' he honors it,' primarily, ' he hends
to it'; a derivative from quttaeu 'he sinks down,' 'lowers
himself,' — whence also mUkuttuk ' the knee ' and quttunk
' throat,' i. e. ' down-going.' Wesuonk ' naming,' primar.
'calling,' 'saying'; related to, if not immediately formed
from, wussin ' he says ': comp. kutissotvesu ' thou art called,'
ne kwwesuonk ' that [is] thy name,' Gen. xxxv. 10.

2. ' Let -it-come -hither thy- great -rulership.' Peyail 'he
comes '; with inan. subject, feyau-mco ' it comes,' and impt.
3d pers. peyaumoautch. KetassoatimSonk ' chief-rulership' or
' dominion '; verbal from ketassoatam ' he is chief ruler ' or
' great lord,' from kehte ' principal, chief,' and sontim (sdtam,
R. W.) ' master, ' lord.'

3. ' Thy-thinking (purpose, will,) be-it-so.' Kuttenantamd-
onk, an active verbal, with 2d pers. pronom. prefix, from
unantam ' he thinks,' ' purposes,' ' is so-minded.' In eastern
Algonkin languages, verbs in -antam (Del. -endam, Abn.
-erdarri) " express a disposition, situation, or operation of the
mind " (Zeisberger's Del. Gram. 89) : verbal, wnantamdonk
' thinking,' ' willing ' &c. Deut. xv. 9, Job xlii. 2. Ne natch,
ne naj, ' be it so,' 3d sing, imper. of n'nih [«.wm] ' it is so ';
used for ' Amen ' in the Abnaki vv. 6, 7, 8 (nialetch, malach)
and Quiripi {ne ratoK) v. 15 ; so, Narr. Snatch neen-anowa
" let my word stand " (be so), R. W.

' On-earth so-as in-the-heavens.' Ohki \_aulci\ ' ground,
land, place, country, earth,' has here the locative postposition
for 'in' or 'on': and so, hesukq-ut (as in the invocation)
Neane ' so as,' ' such as,' for ne unne ' of this kind.'

On, Algonkin Versions of the Lord's Prayer. 31

4. ' Mj-victuals (lit. ' my eatings ') in-daily-course give-me
this day.' Prom the primary meech-u (mitchu) 'he eats' is
formed the act. intrans. meetsu (contr. tor meech-esu), and the
verbal meetsuonk, plur. meetsuongasfi ' eatings,' and with n'
prefixed, ' my eatings.' For the double plural, ' our eatings,'
two additional syllables are required, — giving the termina-
tion -ofiganonash. A similar omission was made in the next
petition, in nwmmatcheseongash ' my (for our') evil-doings,' —
which Eliot corrects in Luke xi. 4.

Ase-kesuhok-ish ' every day '; the prefix and suffix are dis-
tributive, giving the meaning of ' each in its turn,' ' one after
the other, in course '; so, dse-^ompdk-ish, Exod. xxx. 7,
' morning by morning ': comp. Abn. Shessokhe ' turn by turn '
(^Mass. 6seh6eu, El.).

Assama-irmean, imperat. 2 8.-^1 pi. of assamau ' he feeds,'
'gives to eat'; assame 'give me to eat.' Yeuyeu, an em-
phatic demonstrative, from yen (Abn. iao') ' this '; 'this here,'
Pr. ceei. Kesukok ' while it is day ' or ' during the day,' the
conditional form of kesuk.

In Luke xi. 3, we have kokokesukodaS (in the first two
syllables of which there is probably a misprint) and nutase-
sukokke [mispr. for nutasekesukokke'\ petukqunneg ' my daily
bread.' Peirson's Quiripi version has both no^meetsounk and
petUkkeniag. The latter is tvova. petukki (petukqui, El. ; Abn.
petegwi) ' round '; petuhqunneg ' round thing,' and so ' a loaf
of bread ': Narr. puttuckqunnSge " a cake " (R. W.). In the
Mohegan, Hquogh'(EAw.) ; the Virginia 'tuckahoe.'

5. " And do-not-bear-in-mind [against]-us my [by mistake
for oMr] -evil-doings.' Ka (Montagu., Alg. and Chip, gaie,
Conn, and Quirip. quaJi) used as a copulative. In Chippewa,
gaie, like Latin que, usually follows the latter of the two
words it connects. Ahquoantam, from ahque ' do not,' ' refrain
from,' and -antam, the formative of verbs of thinking &c.
(see pet. 8) : with direct inanimate and remote animate
objects (accusative and dative), ahquoantamaii 'he does-not-
think-of (it) to or against (him) ; it is here in the
imperative, 2 s. 1 pi. ' thou ... to us.' N'matcheseong-
[anon^ash 'our evil doings'; from primary match-i 'bad,'

S2 J. B. n-umbull,

and adverbially, ' badly ' (Abn. matsi, Chip, matchi, Cree
matsi, mutche, &c.) ; match-etou ' he is bad ' inherently or by
nature, matchesu ' he does (is actively) bad,' whence the ver-
bals matchetuonk ' badness (of heart or purpose)' and matche-
seonk ' evil-doing,' pi. -ongash.

' So-as those-who-do-evil-to-us we-do-not-bear-in-mind.'
Neane, see 3d petition. Match-enehheau ' he does evil to,'
causat. animate forna, from matchi; conditional ptcpl. matche-
nehuk ' he who does evil to,' double pi. -kqueagig ' they who
... to us. Ahquontam-au (^^= ahquoantamaii) , here takes
the transition of 1 pl.~3 pi. indie, present, ' we ... to them.'

6. ' Do-not lead-US into trial.' Ahque, termed by Eliot
(Gr. 21) an " adverb of forbidding," is used chiefly with the
imperative in prohibitions, and corresponds nearly to Gr.
ov /XT], or Fr. ne . . . pas, though its primary meaning is ' to
leave off,' ' to desist.' Abn. S'kcoi " cessationem significat "
(Rasles), Narr. agui^ "leave off, do not" (R. W.), Moh.
uhquae, Cree egd, iihka, Chip, kego, &c. Comp. ahque nat-
wontamcok " take ye no thought," Eliot in Matt. x. 19.

Sagkompan-aii 'he leads (him)': comp. Is. xl. 11, and
Matt. XV. 14. Fx'om the same primary as Del. sagkimau ' he
is a chief and the Indian-English ' sagamore.'' See version 4
(petition 1), sangmanwi. The correct form of the transition
imperative, 2 s.~l pi., is sagkompaginnean, as in Luke xi. 4.
En is classed by Eliot (Gr. 22) with " conjunctions of place,"
meaning " in, at, or to "; here, with locative suffix of the
following verbal Q-it), it gives the meaning Of ' into.' Qutch-
huaonk ' a trying,' or ' making trial of,' — the active used by
mistake for the passive verbal qutchehEiiuonk ' a being-made-
trial of,' which is found in the corresponding petition in Luke
xi. 4 : with its primary verb quthum (contr. for quttuhhum
'he measures, weighs, tries') comp. Abu. 7ie-k(otaddmen "■ je
goute, pour voir s'il est bon, ne-kwtsitoon " j'essaie, j'^prouve,"
(R.), Chip, nin-gdtchibia 'I tempt him,' nin-gotjiew 'I try,'
nin-gotama ' I taste it' (Bar.).

7. ' But deliver-thou-us from what-is-bad.' Webe, wepe, is
used for ' but,' only in the Mass., Conn., and Quirip. versions.
Its true meaning seems to be ' only,' ' solely,' corresponding

On Algonkin Versions of the LordCs Prayer. 33

to Abiiaki mibimi : comp. matta ne webe ' not that only,' " not
only so," Rom. v. 3, webe woh ke-^upmun " we can but [only]
die," 2 Kings, vii. 4. Roger Williams uses it, in the Narra-
gansot dialect, to emphasize the pronoun of the subject of a
verb, as in wepe kuk-Mmmoot " you [tu auteni] have stole."
In Luke xi. 4, Eliot for webe substitutes qut, " a conjunction
discretive, but." (Gr. 22.)

Pohquohwussu ' he delivers,' ' is a deliver,' act. intrans. :
pohquohwussu-aen, nomen agentis, ' a deliverer,' as in title of
New Testament, with pronom. affixes, nup^poquohwussuaen-
eumun ' our Savior.' The primary, pohqui, means ' it is
open,' ' clear ' : hence, pohquohham ' he goes clear,' ' escapes,'
&c. : comp. Chip, nin-pdkakonan ' I open,' pakakossin ' it
opens,' fdn-pdkinan 'I open it' (Abn. ne-pekaha"). Wutch
'from, out of.' See notes on nooshun (p. 141), uchiek, v. 1,
and wedji, vv. 6, 7.

8. ' Because to-thee-it-belongs chief-rulership, the strong-
doing, and forth-shining, forever.' Ne-wutche ' this from,' or,
' because of.' Kut-ahtau-un, from ohtau ' he has, possesses '
(it) ; ohtau-un 'it is had, possessed, belongs to'; here, with
prefix of 2 sing. ' to thee it belongs.' Menuhkesu-onk, verbal
from menuhkesu, act. intrans. ' he is strong, a strong-doer,'
from menuhki ' strong,' primarily, ' hard,' ' firm ': Micm. meiki
(and menakS " press^," MailL), Abn. ne-merhasani "je me
sers de force" (Rasles). Sohsumdonk 'forth-shining,' a ver-
bal from sohsumw 'it shines forth' (Chip, wasseiasi "he
shines, is resplendent," wasseiasiwin ' light, splendor, bright-
ness'): here, and throughout his version, Eliot uses this
verbal for 'glory.' Micheme, "for ever," "everlasting"
&c., by Eliot ; ne micheme ohtag " that which is forever,"
" eternal," Psal. cxlv. 13, Rom. i. 20. So, in the Conn, and
Quirip. versions; Narr. "forever" (R. W.), Abn. metsimieoi
' always,' Micm. mech " d'avantage, encore, de plus" (MailL),
Chip, mojag, monjag, ' always, perpetually ' (Bar.). The root
is, apparently, misAe, mzssz, 'great, much,' and the primary
meaning, ' a great while.'

34 J. H. Trumbull,

11. CONNECTICUT.

NIANTIC ?

Rev. Experience Mayhew, MS. 1721 ; written "by tlie help of an interpreter,"
in " the dialect of the [so-called] Peqaot Indians."

Nooshun onkkouwe kesukuk :

1. Weyefcuppatam eyage koowesooonk.

2. Kukkuttassootumoooiik peamooutch.

8. Koowekontamooonk eyage yeutai okee oioliktai onkkouwe

kesukkuk.
4. Mesunnan eyeu kesukohk asekesukohkish impputtukqun-

nekonun.
6. Quah ohquantamiunnan nummattompauwonkanunonash

nliiuk oi ohquaiitamouog kehchapunniqueoguk.

6. Quah ahque eassumian michemwetoooiikanuk.

7. Wepe pohquassuunan wutche matchetuk.

8. Newutclie kuttihe kuttassootamooonk, mekekooonk, quali

kunnontiatamooonk, micheme quah micheme. Amen.

In the letter* from which this is copied, Mr. Mayhew
writes that when he visited the Indians of Connecticut, a few
years before 1721, he found " so much difference betwixt
their language and that used on Martha's Vineyard that he
could not well understand their discourses " or be understood
by them without an interpreter : he adds, however : " I
thought the difference was not so great but that I could have
attained to speak intelligibly in their dialect if I had con-
tinued there a few months "; though " these differ more from
the Natick Indians [in whose dialect Eliot wrote] than those
of the Vineyard do." The version he gives — made by him-
self with the help of an interpreter — certainly is not Pequot,
i. e. Mohegan, but is probably in the dialect of the Niantics,
Indians of the coast between Connecticut River and Point
Judith, R. I. The Niantics near New London occupied the
tracts reserved for, and were mingled with, the Pequots, of
whom few — perhaps none of pure blood — survived to 1721.
One of the peculiarities of this version is the substitution of
y for (Mass.) n, in wunne, enaj, &c., here written weye, eyage :
see notes on the first petition. The locative affix is -ulc {kesu-
kuk for Mass. kesukquf) or -tai Qyeu-tai for Mass. yeu-uf).

* In the collection of J. Wingato Thornton, Esq., of Boston.

On Algonkin Versions of the Lord's Prayer. 35

For Eliot's kesukqut ' in ccelis,' Mayhew has onkkouwe kesu-
kuk ' beyond tiie sky.' In the first petition, weyetuppatam
stands for Mass. wunnetupantam ' it is holy,' — seldom used
by Eliot, though he lias the adjective wunneetupanatamwe for
' holy ' on the title-page of his version of the Bible, other
forms in Mark vi. 20, Acts xiiv. 43, &c., and its opposite,
matchetM-panatam ' profaned,' Bzek. xxii. 26. The change
from wunne to we'ye corresponds to that of Mass. anilm ' dog'
to ayim in the Narraganset dialect, noted by R. Williams,
Key, 107. In the Quiripi (v. 15) Peirson has werrettepan-
tam. Eyage, pron. e-yaj, is Mass. ne naj, Narr. endtch ' be it
so,' Quir. neratch, Abn. ni-aletch; see v. 10, pet. 3, and comp.
Micm. n' deliatsch, v. 2. The termination in -aj, " as the
English word age soundeth," was, Eliot states, "a regular
sound in the 3d pers. sing, imperative mode of verbs."

3. K^wekontam-monk ' thy pleasure ': verbal from wekon-
tam ' he is pleasant-minded,' glad ; Abn. miga'dam, Del. win-
gilendam ' I am pleased with it ' (Zeisb.) : from wekon ' sweet,
pleasant to the taste,' with the formative -ntam of verbs ex-
pressing mental action, <fec. Yeutai, Mass. yeu-u't, ' in this '
(place), herein : comp. Abn. vers. 6, yuttel, and im-te (R^le).
Montagn. it-te, Cree, o-te 'here.' Okee; Narr. auke, Mass.
ohke, ' earth '; comp. vers. 10. Oiohktai is of questionable
shape; its place in the clause requires the meaning of 'as in.'

4. Mesunnan 'give us': comp. Quir. mesondh (yers. 13):
from a verb, not used by Eliot, — corresponding, perhaps, to
Chip, nin mijiwe ' I give him.' Eyeu kesukohk ' this day,' =
Mass. yeulj/eu] kesukok. Nup-puttukqunnek-onun ' our bread,'
from, puttukqiinneg 'bread,' lit. ' something round'; see note
on Vers. 10 (pet. 4).

5. 'And refrain-from-thinldng- [against-] us our-enmities
(hostilities), like-as we may refrain-from-thinking-of those-
who-hurt-us (?)'. Quah = kah (El.), Narr. kd (R. W.),
Chip. gate. Ohquantamiunnan = ahquoantamaiinnean, y. 10.
Mattompauwonk, verbal from mattompau ' he makes war on,'
' is an enemy,' — primarily, 'is a bad man'? hence, condit.
maiftojwpo^ (El.) as a noun, ' war,' = Abn. mattanbekoD ; Del.
machtapeek " bad time, war time " (Zeisb.) Ndnuk = ne-
aunak (El.) ' according to,' ' after the same manner as.'

36 J. H. Trumbull,

Ohquantamouog, Isfc ~ 3d pi. conditional, ' when we (or, we
may) refrain from thinking of them.'

6. ' And do-not lead-ns temptation-into '? Neither of the
two principal words is fonnd in Eliot, but michenmetcoonk-
anuk corresponds to Peirson's (Quirip.) mitchemduretouJc,
wliich he translates " temptation." It certainly cannot have
that meaning.

8. Kuttihe ^ thine is'; kuttaihe, M. : but when the subject
follows the verb, kut'ahtau-un ' belongs to thee,' as in Mass.
version, is the better form.

12. CONNECTICUT.

PEQUOT-MOHEGAN?

"The Lord's prayer in the largviage of the Mohegan and Pequot Indians
living in the colony of Connecticut, procured by the Hon. Gov. Saltonstall,
at New London, Febrnary, 1721"; with interlinear translation; printed in
Morse's Report on the Indian Tribes &c. (1824; p. 54). It is worth preserving,
if only to show how a text may be corrupted by bad spelling, wrong division of
words, careless transcription, and mistakes of the printer. I have interlined
what may have been the reading of the original MS., so far as the printed copy
affords any clue to it.

Co shunongone ihe suck cuck abot:
Noshun dngoue ehesuckcuck diet :

1. Na naw ui e coom shaw ims niiskspe coiie so wiink
Nanawuietoomshawi couesowunk.

2. Kuck sridamong — peamooch
Kuck'' sudamong peamoutch.

3. Bcook aiootoomomon iikkee tawti ee ook ungow a
Etook aioMoomon ukkee tawti eeimk nngowa

geescuck
geesuckcuck.

4. Mee se nam Eyeu kee suck askesuck mysput eo honegan
Meegenan iijeu kee suck aske&uck nufputtokonegan.

5. Ah quon to mi nun namat to omp pa won ganunksh no
Ahquontominun nwmmattoomppawonganunksh ne

awe all goon to mi nad macha chook qoe a guck,
anne ahquontomina .... matcharhookqueoguck.

6. Ah greead macon jussiion mattum paw oon ganuck
Ahqiie mattumpawoonganuck.

7. Puk kqiieaw-hus nawn woochet matchetook
Fnlrkqueawhus neawn woochet matchetook.

8. Kee kucks sridaniong cunime eke go wonk ah hoont
Keekucksudamong cumme' ekegowonk

On Algonlcin Versions of the Lord's Prayer. 37

seek coomsakb oh wooiik, mackeeme macheemo Beats.
. . . coomsakoohwoonk, macheeme, macheeme. Edts.

As translated:

"Father oui-s above in heaTen : i Arlmired in liighest manner lie thy name.
^ Thy-powcrful-ldngdom let-it-come. ^ Like done thy will in earth as like in
heaven.^ •* Give us this day and every day (dailv) bread. ^ Let us be forgiven
evil doings of ours, we would forgive wrong doers to us. n Not guide us inio
snares, but help us to escape from evil. ' Thine thy [the'!] powerful kingdom,
thine the strength, tliine the greatest splendor, always, always, Mewish-so."

13. MOHEGAN,

OF STOCKBRIDGE, MASS.
From Edwards's Observations, 1788,* pp. 9, lu.

Noghnuh, ne spummuck oieon,

1. taugli mauweh wneh wtukoseauk neanne aimu-woieon.

2. Taixgh ne aunchuwutaminuu wawehtuseek maweli noh

pummeh.

3. Ne annoihitteech mauweh awauneek noh hkey oiecheek,

ne aunchuwutammun, ne aunoihitteet neek spummuk
oiecheek.

4. Menenaunuh noonooh wuhkamauk tquogh nuh uhhuyu-

tamauk ngummauweh.
6. Ohquutamouweuaunuh auiieh mumachoieaukeh, ne anneh
ohquiitamouwoieauk numpeh neek mumacheh anneho-
quaukeek.

6. Cheen hquukquaucheh siukeh annehenaunuh.

7. Panneeweh htouwenaunuh neen maumtehkeh.

8. Keah ngwehcheh kwiouwauweh mauweh noh pummeh ;

ktanwoi ; estah awaun wtinuoijuwun ne aunoieyon ;
hanweeweh ne ktinnoieen.
Amen.

" The Stockbridge Indians, as well as the tribe at New
London, are by the Anglo-Americans called Mohegans, which
is a corruption of Muhhekaneew, in the singular, or Muhhe-
kaneok, in the plural. . . . Every tribe, as that of Farming-
ton, that of Stockbridge, that of New London, &c., has a
different dialect" (Edw. p. 5).

* Observations on the Language of the Muhhekaneew Indians. By Jonathan
Edwards, D. D., New Haven, 1788. Re-printed, with notes and appendix, by
Dr. J. Pickering, in Mass. Hist. Collections (2d Series), x. 81 — 154. "After I
had drawn u]) these observations, lest there should be some mistakes in them, I
carried them to Capt. Yoghum, a, principal Indian of the tribe, who is well
versed in his own language and tolerably informed concerning the English; and
I availed myself of his remarks and corrections" (p. 3).

6

38 J- S. Trumbull,

14. MOHEGAN,

OF STOCKBKIDGE, MASS.

From TJie Assembly's Catechism ( Stockbridge, Mass., 1795); "printed in the
Moheaicuunuk, or Stockbridge Indian Language."*

NokhnuU keyuh neh wohwekoiwaukunnuk oiyon :

1. Taukh wauwuhwekotautheek auneweethyun.

2. Taukh kkehkiyowaukunmauiik.

3. Taukh aunhchowautommun unnoiyek nunnooh tonneh

hkeek aunow aunoiyek wohwekoiwaukunnuk tonneh.

4. Menenaunuh nooh wohkommauk nuh wauwohkommau-

keh duqkhomnuh.

5. Don uhquautommowwenaunuh muchchoiwaukonnonnaun

aunow naup auneh uhquautowmawwauyauk muhmche-
hun nehhoquaukeek .

6. Don cheen aum kpoonnenaunuh qchehootwaukunnuk un-

neh,

7. Mohcheet pquaukqkennenaunuh thoikuhk wcheh.

8. Quaum keyuh kuehnautommon mauweh neh kkiwaukon,

dou unnowoiwaukun, wonk weekchaunauqsowaukun,
honmeweh

Non neh unnoiyick.

In Edwards's notation, u " has the sound of u in ujide,
though much protracted," w is always " a mere consonant,"
e final is not sounded except in monosyllables, gh has " the
strong guttural sound which is given by the Scots to the same
letters in the words tough, enough, &c."

The language of the Stockbridge Mohegans — like that of
the Moravian Delawares — was so much improved by the
missionaries that it is impossible to determine how many of
its dialectic peculiarities are indigenous. Some particles,
certainly, have received meanings which did not originally

* Mr. Schoolcraft {Indian Tribes, iv. 539) mentions another — and apparently
an earlier — edition of the Mohegan Catecliism, in a copy of which he found a
MS. note, that the translation was made "by John Quinney and Captain Hen-
drick.'' The latter was a chief of the Stockbridge Mohegans.

To the edition of 1795 is appended (pp. 27-31) a translation — probably by
another hand — of Dr. Watts's Shorter Catechism for Children.

Schoolcraft printed (Indian Tribes, v. 591) what was meant to be a copy of the
above version — with a statement that it was made by "the theologian Jonathan
Edwards," &c. ; but his text is full of mistakes and his interlinear "translation"
worthless.

On Algonkin Versions of the Lord's Prayer. 39

belong to them — to fill places of conjunctions, relative pro-
nouns, and the definite article. Tliis is more noticeable in
the recent versions, as in that of the 19th Psalm, " done at
the Cornwall School under the superintendence of Rev. John
Sergeant, missionary," printed in Dr. Morse's Report on Iiv-
dian Affairs, 1822 (and re-printed in Pickering's edition of
Edwards's Observations') ,yii\\\(^ I occasionally cite (Ps. 19).

In the invocation, Edwards has : ' Our-Father that high-
place-in thou-who-there-art' : in v. 14, 'Our-Father thou
that the -heaven (bright place?) -in thou-who-there-art.'
iV'o^A, = Mass. ncosh,De\. nmkQv. 15), 'my father'; n'ogh-
nuh ' our father.' JVe (neK) is a demonstrative of inanimate
objects — not a relative : with the conditional or participle of
inan. verbs, it serves to form a concrete name, and may be
translated by the definite article ; e. g. (Mass.) sequnni ' it is
left behind, it remains,' ne sequnuk ' that (which is) left,'
' the remainder.' Spummuck ' on high ' = Abn. spomkik; see
vv. 6-9, and note. Oieon, om/ow, = Mass. dyean (frora ayeu
' he is here, or there ') ; see page 114, ante, and note on vv.
6-9 : Edwards regards this form as a participle ; 3d pers.
oieet " he who lives or dwells in a place " (Edw. 12), pi.
oiecheek, as in pet. 3 of v. 13.

1. Taugh, taukh, Mass. toh, " properly siguifieth utinam ' I
wish it were so ' " (El. Gram. 34). Mauweh ' all, the whole '
is Mass. moeu, midwe, ' collected, gathered,' Abn. ma"a>i
' ensemble,' Chip, mamawi; it is repeated in petitions 2, 3, 4,
and 8 : so in Ps. 19, mauiveh paupaum'h hkeyeke " through
all the earth." Auneweethyun 'thy name,' lit. ' as thou art
so-called ': the Mohegans like the northern Crees readily pass
from the soft s to th (9) ; comp. auneweseet, aunewetheet, ' his
name ' (Cat. 14), neh aunewehtautheek ' which is called' (id.
25) ; Mass. wesu-onk ' his name,' ussowesu ' he is called.'

2. 'I-wish that-which thou-willest they -may -know all
(everywhere?)' — Edw. ' I- wish thy-kingdom (come?)'
— Cat. Kkiwaukun ' kingdom, dominion,' wkehkiyowaukun
' his kingdom,' kkiyehteet ' he who is powerful,' kuktiyowwau-
weet 'he who is king' (Cat.). I suspect an error of the
press in the final -maunk; Schoolcraft's copy has k'kihkiyo-
waukun pauk, which may be nearer right, pauk representing

40 J. H. Trumbull,

a form of the verb ' to come,' Mass. peyau " he comes,' Abn.
ne-ha ' I come,' &c. : but see note on version 9. Edwards
gives a free translation : ne aunchuivutammun ' what thou
wiliest,' ' thy will ' — as in pet. 3 ; aunhchowautuk ' his will '
(Cat.J.

3. " That let-them-so-do all persons this earth who-are-in,
that thou-willest (or, thy will), that is-so-done in-that high-
place [by] they-who-are-in." — Edw. " I-wish thy-will so-be-
done this thei'e-in earth, as is-so-done heaven there-in." —
Cat. Hkey (which should have the locative form, as in the
Catechism, hkeek, or in Ps. 19. 14, hkey-eke) ' earth '; nuh
kesehtautoop ne spummuk wonk no hkeek ' he made [that]
heaven and [this] earth ' (Watts's Cat.) : Mass. phke, auki,
Abn. ki, locat. kik. Nunnooh tonneh ' this io '; the postposi-
tion tonneh corresponds to Quir. tei're (v. 15), Del. taani, talli
(vv. 16, 17), 'there-in ' or ' there-at.' Aunow Qli.a.ss. mine,
condit. aunak') ' it is lilie,' ' it is so ' (here and in pet. 6, as a
conjunction, ' as ') represents one of the most prolific of
Algonkin roots; comp. aune-iveethyun' (pet. V),unnoiyek and
condit. aunoiyek (_B') , unnoiyich imperal. 'let it so be,' for
' Amen.'

4. Edw. " Give-US this day-in bread (Indian cake) " &c. —
Edw. "Give-US this day-in daily bread" — Cat. Menuli
' give it him ' (Edw. 7) ; comp. Del. milineen (v. 17), Montagu.
mirinan (v. 18). Tquogh, tquokh, Indian bread, Powhatan
tockowhough, modern " tuckahoe," from p'tukki 'round';
comp. Quir. pet'ukkeneag (v. 15), Shawn, tuckwhana (v. 33) :
Buqkhomnuh (Gdut.') is 'bread stuS ' = tqiwkho-mina ; comp.
Shawn, tockquanimi (v. 34), and Abn. apon-mena, vv. 8, 9.
Wohkommaii, wuhku7nmawu, for ' day,' is peculiar to the Mo-
hegan — and, I suspect, to the Mohegan mission dialect : it
seems to be the equivalent of Mass. woJikummiyeu (El.)
' above, upwards ' (comp. loohqut ' above,' El.), and may have
been used in the sense of ' sky,' ' the visible heavens ': comp.
paum-uhkummauweni-yeek 'in the heaven above' (Cat., p.
13), ^vohkummauiveni wonk hkeey ' heaven and earth ' (p. 15).

5. " Forgive us "; comp. Mass. ahquoantamaiinnean (v. 10),
Conn. vv. 11, 12, and Quiripi v. 16. Muchchoiwaukun,

On Algonhin Versions of the Lord's Prayer. 41

mchaiwaukun, " sin " (Oat.) from ni'che (Mass. matche') ' bad.'
Aunow ' as,' see pet. 3. Waup auneh (Cat.) is printed by
Schoolcraft as one word, naupaunili; Edwards has numpeh
neek: naupau or numpeJi ::= Ahn. na"be, Mass. nompe, 'recip-
rocally,' ' in turn ': " pardon us [our] sins as wo in turn par-
don those who do us eyil." Muhmcheh-unnehhooffqueek ' those
who injure us' (Cat.) ; comp. Mass. matchenehukqueagig, v. 10.

6. "Do not try (tempt) us in difficult things." — Edw.
"And do not that we may fall temptation into." — Cat.
CAem^Mass. ahque (j. 10), Del. katschi(Y. 17). Siukeh
= Mass. siogok, siogkok ' that which is hard,, or difficult, ' a
hard thing' (EL), Narrag. siHckat; from see 'sour' (Lat.
acer, acerhus; comp. Engl, sour, sore, sorrow) ; siuhkoiwau-
kun "misery" (Oat.). Unneh (v. 14) 'into, unto,' a post-
position : comp. tonneh (^= ta-unneK) pet. 3.

7. "But deliver-us difficulty(?) from." — Cat. "Put
away from us what is hurtful." — Edw. Pquaukhkennaut
'redeemer,' pquaukhkentowaukun 'redemption' (Cat.) : comp.
Mass. (vers. 10). ThoikuJik ^ siukuhk ; see pet. 6. Wcheh
' from ' (Mass. ivutche') follows the noun, as in Chippeway and
other northern dialects.

8. " For thou keepest of all the kingdom (dominion) and
power, also glory. Forever." — Oat. " Thou because (For
thou) rulest all every-where ; thou aft greatest ; not any-
one is-such-as that thou-art-such-as ; forever that thou-art-
so (?)" — Edw. The particle quaum is used througliout the
Catechism for the conjunctions ' for, because.' Ngweliclieh
(Edw.),wiA; ii^attcA (Cat.) ' because,' ' thei'efore '; nik wauch
neh emuk " the reason of it is " (Cat.) ; literally, ' that from,'
ne wutche (EL). Keyuh, keah, keyoh (Ps. 19) ' thou.' Estali
(^stoh Ps. 19, estoh Cat.) ' not,' — a particle which is peculiar
to this dialect. Wonk, wauk, ' also,' Mass. wonk, El. Week-
chaunauqsowauknn for ' glory,' (^tveek-chau-naiig-tho-wau-con,
Ps. 19) is of uncertain meaning. Maniveeweh, honmeweh
(^oneemwauwau, Cat.) ' forever ' = Del. Tiallemwvi; see v. 17.
Wtinnoiyuwun corresponds to Mass. louttmniin (El.) as in
Bxod. iii. 14, nen nuttinniin nen mdtinniin for " I am that I
am," and niatta ne nuttinniein " it is not so with me," Job is.

42 J. H. Trumbull

35 : this verb is used by Eliot and in the Moh. Catechism as
a substitute for the simple verb substantive — for which it
was not mistaken by Edwards who says, explicitly, (Observ.
p. 14) : " They have no verb substantive in all their lan-
guage." In the Catechism, the question " What is God ?" is
rendered, Taunek ivtennoiyen nuh Pohtommawwaus ? i. e. ' of
what kind' or ' what is he such as ?'

Non neh unnoiyick (misprinted for unnoiyieK) ' this be-it-
so '; see above, pet. 3.

15. QUIRIPI.

From Rev. Abraham Peirson's " Helps for the Indians,"* 1658, pp. 59, 60.

Noushin ausequamuk terre :

1. W^rrettepantammunatch [wdweztauonatch] kow^sewunk.

2. Peamoutch' kukkussoottimmowunk,

3. Korantammowunk neratcli sket' Skke neuar Ausequamuk

terre.

4. Mesonah §a kesuk kdnkesekatush nom^etsouuk [pettik-

keueag] .

5. Akquantaminah nom&.tchereunganansh nenar takquauta-

minau ewojek nom&,tcherehdaqueaguk,

6. Asquonsakkong6uan rame-re mitchemSuretounk,

7. Webe kuppoquohwh^riggaminah wutche madjk'.

8. Wutche kekatah kdtassoot6moonk, quah milkdssowunk,

quah aittarwejanungues6wunk, micheme quah micheme,
Ne ratch.

The dialect of this version is, or was intended to be,
that of the Indians of south-western Connecticut, near Long
Island Sound. It was probably spoken by the small tribes
westward, in Westchester county, — including the " Wie-
quaesgeeks" and perhaps the " Waoranacks." The Dutch
explorer, Block, first mentioned these Indians ' of the long-
water,' — -whom he found in 1614, near the mouth of Housa-
tonic River,! — as " Quiripeys," and I adopt this in pi-eference

*"6'on?.e Helps for the Indians; shewing them how lo improve tlmr Natural
Reason, &c By Abraham Peirson, Pastor of the Church at Branford." Cam-
bridge, 1658. [Reprinted in the 3d volume of the Connecticut Historical
Society's Collections (not yet published), and separately, Hartford, 1873.]

t See De Lact, Nieuwe Wereldt (1630), b. iii., c. viii.

On Algonhin Versions of the Lord's Prayer. 43

to the more familiar name Quinnipiao, which usage restricts to
the vicinity of New Haven harbor, and whicli manifestly (by
the substitution of n for r) belongs to another dialect tlian
that of tlie Indians who lived thereabout.

Mr. Peirson's knowledge of the language was very limited.
He had mastered none of the difficulties of the grammar ;
but he was assisted in his work by Thomas Stanton, " inter-
preter general to the United Colonies," and " by some otliers
of the most able interpreters amongst us "; and his little
volume has some value iu its exhibition of dialectic peculiari-
ties — e. g. the locative suffix terre (for Mass. -ut, -it), as in
the Mohegan (tonneJi) and Delaware {taani, talW).

' Our-father the -place -of- light in.' Ailsequamuh ; comp.
Micm. wasoh (v. 2), wajoh (v. 3, and note) : Del. mvossd-
game (and awassagame-wunk ' in heaven,' Zeisb.).

1. 'Let-it-be-well-regarded [or, let-it-be-obeyed] thy-name.'
Werrettepantamiov Conn, weyetuppatam (v. 11), Mass. wunne-
tupantam ' it is holy ' (El.) : Peirson uses the verbal werrette-
pantdmmewunJc for "a grace" (p. 61). Wdweztdu-onatch
'let it be obeyed'; wauweztdm-mewunk, verbal, for "obedi-
ence " (p. 31). WSsewunk or wezzewunk ' his name ' (p. 47).

2. ' Letit-come-hither thy-kingdom.' Comp. Mass. v. 10.

3. ' Thy-will be-it-so on-the-face-of (or, above) eartli, as
the-place-of-light in." Neratch for ne nnach, ne naj, El.
Sket\ skeje, a contradiction of ivoshet or woskeche (El.) ' on
the top, or outside, of.' Peirson often writes sketohke
(= wosketohke, El. in Lev. xi. 21) as one word ; but he some-
times uses skeje for ' upon,' before an animate object, as skeJe
nejek "upon them " (p. 26). Nenar 'the same as,' = Me
nan, El.

4. ' Give-thou-me this day daily (?) my food [round cake] .'
Comp. with Coim. (v. 11), mesonah and mesmman, &c. Kesiik
is without the affix which is required to give it the character
of an adverb ; it should be (as in vv. 10, 11,) kesukok, ' in the
day,' ' to-day.' Nomeetsounk, noun (verbal) collective, in the
singular and with the 1st pers. prefix, ' my bread '; comp.
num'meetsudngash (v. 10) ' my victuals,' and see note. Kdn-
kesekatush appears to be formed from kdn (quinni El.)' long,'

44 J. H. Trumbull,

and hesfikat (Jce^uhod El.) ' a day's time ' (^quinni-JcesiiJc ' tlie day
long,' " all the day," Ps. 44. 22, El. ; quinne kesukod, Cotton:
comp. wame kesukodtash " all the days " of his life, Gen. 5. 5).

5. ' Do-not-remember-against wie my badnesses, the-same-
as I do-not-remember-against them who do-evil-to-us.' Comp.
V. 10. Here again Peirson has confounded the transition
forms : tdkquantaminan should have an initial w' for the first
person (n'tak-'). The distinction between 1st sing, and 1st
pi. of the subject, in verbs of this class (having a direct
object inanimate and remoter object animate, or inan. accusa-
tive wdth anim. dative,) was disregarded by Roger Williams,
and not always observed by Zeisberger. Peirson Jiad not dis-
covered it'. The verb should have been in the subjunctive
(conditional), as in Eliot's version (see note on vers. 10).
MatcJiere'Cmganansli, pi. of matchereunk (and -Swimk, ' evil,'
' sin,' Cat. p. 7), verbal, ' being bad.' Nomatchereliiaquedguk
is intended for subj. participle, 3d pl.-^lst pi. oi matchereheau
(matcheneliheau. El.) ' he does badly to him,' but the pro-
nominal prefix («') should not have been used with this mood.

6. Peirson's interlinear translation is " Lead-us-not into
temptation." , Asqiwnsdkkongonan is perhaps misprinted for
ahquon-, but I can make nothing of the verb, except by- its
suggestion of Eliot's sagkompanau ' he leads, directs, liim.'
Rame is used by Peirson for ' in,' re for ' to,' but very loosely :
re is Del. li, liwi, 'to' (Zeisb.), Abn. ari, postposition, 'to,
with,' (Rasles).

7. ' Only delivor-us(?) from what-is bad.' The verb is
irreducible. The base is pohqwihheau ' he makes-free,' or
' delivers '; the prefix seems to be the 2d pers. pronominal.
Madjk' = matclmk. El.

8. ' From (because) is-thine great-rulership, and strong-
doing, and glory (?), great-while and great-while. So be it.'
Kekatah ^Gree kiya kit-agan 'thou it-is-thine ' (v. 20b),
Eliot's kut-taihe ' thine is,' (not kut-aJitaiMi.n ' it is thine,
belongs to thee,' as in v. 10,) with the 2d per. pronoun re-
peated for emphasis. AUtarwcjanungiieitowunk is used
throughout Peirson's Catechism for " glory," and in one place
(p. 47) for " the attributes " of God. AVhat may be its com-
position and literal meaning, I will not guess.

On Algonkin Versions of the Lord's Prayer. 45

16. DELAWARE.

EENAPI, OP NEW SWEDEN.

From the translation of Luther's Catechism, by Rev. John Campanius, u.
1646.*

Ncok niroona, chijr jooni hoorftt mochyrick Hocqua^ssung
t4ppin :

1. Chintikat chijre Rooai^nse.

2. Pliaa cliijre Tutseseimngh.

3. H4tte ch(Sko chijr tahottamen, ren4ckot thaani Hoc-

qua^ssung, ren4ckot ock taani H4cking.

4. Niroona sli^u p66n pteaeta chijr j6cke.

5. Ock chijr sinkdttan ch^ko nijr mattariitti h4tte mara-

nijto, reuaclcot ock nijr siukdttan ch6ko manlinckus
E.end,ppi maranijto nijre.

6. Ock chijr, mdtta balcittan nijr, taan manlinckus Man^tto.

7. Suck baldttan niroona suhwijvan manunckus.

Kitzi.

It is too late to correct the misnomer " Lenni Lenape "
which, on Mr. Heckewelder's authority,! is now generally
accepted as " the national and proper name of the people we
call Delawares," though it is questionable whether more than
a single one of the many tribes from which he constructed
the great " Delaware nation" could pronounce this national
name. In the language of the Indians who occupied the
shores of Delaware Bay and the banks of the river as far up,
at least, as the fork at Easton, Rendpi represents the pronun-
ciation of the name which, in the Minsi or mission-Delaware
dialect becomes Lendpe — meaning an adult male of the
speaker's tribe or nation, a man of his own kind. Zeisberger
(Grammar, p. 35) remarks that " the Delaware Indians have

* Lutheri Catechismus, ofwersalt pa American-Virginiske Spraket. Stockholm,
1696. Vocabularium Barbaro-Virgineorum is appended. The latter was again
printed, with some additions, at the end of Kort Beskrifaing om Provincien Nye.
Stoerige, by Thomas Campanius (a grandson of John, the compiler), Stockholm,
1704, and was translated by Duponceau for the Memoirs of the Historical
Society of Pennsylvania, vol. iii. pt. 1. The elder Campanius was minister of
the Swedish colony on the Delaware for six years, 1643-48. His translation of
of Luther's Catechism (with the Vocabulary) remained in MS. till 1696, when it
was printed, by the care of his grandson, at the cost of the King of Sweden.

t Account of the History Sfc. of the Indian Tribes (1819), p. 25.

7

46 J. H. Trumhdl,

no r in their language," and Heckewelder repeats this,* but
the latter adds that " it seems that in the time of the Swedes
the tribes who lived on the banks of the Delaware used the
letter r instead of I" but "those tribes were extinct before
he came to this country." He elsewheref refers to the work
of Campanius as in " the pure Unami dialect of the Lenape,"
but gives no authority for this statement. That it was the
prevailing dialect of Delaware tribes, when the coujitry was
first known to Europeans, we have sufficient evidence. The
northern Delawares were called jSankhiaajis by the Dutch.
De LactJ give a short Sankhican vocabulary which agrees,
remarkably, with that of Campanius, compiled, some fifteen
years afterwards, among the southern Delawares of New-
Sweden ; and the few words preserved by William Penn as a
specimen of the language of the Indians of Pennsylvania, in
1683, are unmistakably in the same dialect. Of the numer-
ous Indian place-names in Thomas Campanius' account of the
country on both sides of the Delaware (^Kort Beskrifning &c.,
1704), I is found in only one (^Alumingh, at the Falls opposite
Trenton}, and it occurs but«once on Lindstrom's map (1654—
55) of New Sweden from Cape Heiilopen to the Palls ; but
the sound of r was common, e. g. Memiraeo or Naratieon
(now, Racoon Creek, N. J.), Arwmnes, Rancocus, Werenta-
peclca, Techolierassi. In the deed of Peun's purchase of lands
near Neshamiug, in 1682, Delaware river is named by its
Indian " alias, Makerisk (or Makerick') Kitton,"^ i. e. ' the
great main-river,' the prefix being mochijrick or mochcecei'ick
' great' (Camp.).

The Renapi version of Luther's Catechism (including the
Lord's Prayer) is amusingly bad. The translator had not
learned even so much of the grammar as to distinguish the
plural of a noun or verb from the singular, and knew nothing
of the " transitions " by which the pronouns of the subject
and the object are blended with the verb.

* Introduction to Indian Names of Rivers &c. in Pennsylvania.

t History of the Indian Tribes, p. 316.

t Nomis OrUs (1633), lib. iii., u. 12; pp. 75, 76.

§ Hazard's Annals of Pennsyloania, 582. Heckewelder {Indian Names &,c.)
gave from deeds four forms of this name, one of which is ilakeerick Kitton. He
has rais-translatcd it, believing that "it was intended for Trenton Fails."

On Algonhin Versions of the LorWs Prayer. 47

In re-printing, I have substituted co for the w used by Cam-
panius. His consonants and vowels have, I infer, the Swedish .
sounds, eh = h, / = Engl, y or I, ae. = Germ, a, &c.

' My-Father our thou yonder good great sky [high-place]
sitting' ("Fader war tu som i then harliga hoga himmelen
sitter," Camp.). No^lz has the pronominal sign (?i) of the
first person and mearis ' my father,' but Oampanius uses it as
often witli pronouns of the second or third person as of the
first. He distinguishes the possessive pronouns from the
personal, but not the plural from the singular : nijr stands
for 'I,' 'me,' 'we,' or 'us,' nirmna for 'my' or 'our,' &c.
Occasionally he adds s or 2 to a name, to form a genitive, as
noolez ' the father's ' of ' of tlie father,' hacldngz ' of the
earth,' &c. C/wyr (Mass. keen, Moh. keah, Ilin. Hra)'thou.'
Jooni (^ico-ni, yev^ni) a demonstrative, serves Oampanius for
' this ' and ' that,' ' these ' and ' those,' ' here ' and ' yonder ':
comp. Del. jun 'here,' julak 'yonder,' Zeisb. Mochyrich
' big,' ' large,' ' great,' used as adjective and adverb ; comp.
Mass. mogki, Len. amangi (Zeisb.) and machkweu. Hoc-
quaSssung " heaven, sky " (Oamp.) ; comp. hockockque
" clouds, the sky," hockung " the high building ; heaven ; up,
upwards," Tdppin is used for ' to sit down,' in the indicative,
imperative, or infinitive, without regard to number or person ;
Mass. mattappu ' he sits down.'

Chintika for ' holy,' ' hallowed,' ' prayer,' <fec., is one of the
curiosities of Oampanius's version : Chintika Manetto " the
Holy Spirit," mochyrick SacchSman chintika [big sachem
holy] " bishop," &c. This word is from a verb which means
' to dance and sing ' (Powhatan kantokan, 7ca7itikantie,
Strachey), and which — corrupted to "canticoy" — was
adopted by the Dutch and English settlers of New York and
New Jersey to denote a social gathering or dancing party.*
Dancing was a common accompaniment of Indian worship
and so, in some sort, a religious rite ; and the interpreter,
who probably understood Swedish as imperfectly as Oampa-
nius understood the Delaware, could find no better translation

* See Notes oa Words derived from N. A. Indian Languages, In this volume,
p. 10.

48 J. E. Trumbull,

for 'sacred' or 'holy' than '■ kintahaye^ or chintika. Rmaense
'name'; comp. Len. elewunsu 'he is called' (Zeisb.), and
Ottawa anosowin ' name.'

2. ' Come thy kingdom.' Tutcecenungh is obscure : I find
the word in the dialogue appended to the Kort Beskrifning,
where a Sachem speaks ofnijrmna tutwcenung " our country."

3. ' Have what thou wishest, so in-the sky, so also in-the
earth.' Sdtte is made to do service for 'to be,' and 'to
have'; Len. hattail "he has, it has, it is there" (Zeisb.),
M.a.ss. ohtou, ohteau. Hendckot = ljen. linaquot "like unto"
(Zeisb.).

4. ' Our always bread bring-us to-day ': in the exposition of
the prayer, this is varied to pceton ock she4 p6on ' bring-it
and always bread.' SheH (s^u^ saSwi ' always,' Vocab.) is
probably for m'sheu : comp. Mass. micJieme, Chip, mojag.
Pddn (pronounced po-aun) = Abn. aia"n ' bread,' lit. ' what
is baked': see vv. 6, 7, 9. Pmcet (^pa (if) for 'give us,'
means 'bring it'; Len. petoon 'to bring' (Zeisb.); Chip.
nin-lidon ' I bring it '; pmcet pdon mitzi " give me bread to
eat" (Camp. Vocab.).

5. ' Also thou put-away what we badly have done, so-as
also we put-away what bad men do [to] us.' Sinkdttan has
in the Vocabulary and Catechism the several meanings of
' throw away,' ' drive out,' ' put away,' ' forgive ': comp. Chip.
nin sdgidinan 'I put it out of doors, turn it out' (Bar.).
Mawdnckws rendppi ' bad man,' ' bad men '; manunckus Ma-
netto (bad manitou) 'the devil.' Manimckus seems to be
Len. manunxu " he is angry " (Zeisb.) and Chip, maninagosi
" he looks ugly " (Bar.).

6. ' Also thou not cast-off us, to bad Spirit.' BakUtan is
Len. pakiton ' to throw it away '; Chip, ninpagidinan ' I let it
go,' ' abandon it.'

7. ' But cast-off our all bad.' SuhwiJviDi is used, without
change of form, for ' all,' ' always,' ' everything,' &c. as adjec-
tive, adverb, and noun. Kitzi ' that is certain,' ' certainly ':
kiizi matta ' certainly not' (Vocab.) : Len. kitschmi " verily,
surely," Zeisb.

On Algonlcin Versions of the Lord's Prayer. 49

17. DELAWARE.

" LENNI LENApE " OF NOHTHERN PENNSYLVANIA.

From Zeisberffer's Spelling Book (1776) and Histoiy of our Lord (1806).*
"Pronounce a like aw in law; e lilie ay in say ; i like ee; u like oo or ou in you;
ch nearly like Scottish gh ; j like English i in in ; g like g in gay." For the ter-
mination of the verbal noun, here printed -wdgan, Zeisberger has -tooajran ; Hccke
welder, -wagan.

[Ki] "Wetochemellenk, [talli] epian awossagame :

1. Machelendasutsch ktellewunsowagan ;

2. Ksakimawagan pejewiketsch ;

3. Kteliteliewagan leketsch talli achquidhakamike elgiqui

leek talli awossagame ;

4. Milineen juke gischquik gunigischuk achpoan ;

5. Woak miwelendamau[w]ineen 'ntschanauclisowi,gannena,

elgiqui niluna miwelendamauwenk uik tschetschanila-
wemquengik ;

6. Woak katschi npawuneen li acliquetscliiechtowaganink ;

7. Schukund ktennineen untschi medliikink ;

8. Ntite knihillatamen ksakimawagan, woak ktallewusso-

w&gan, woak ktallowilissowagan ; [ue wuntschi lialle-
miwi] li liallamagamik. Amen.

As translated by Mr. Heckewelder :

" Thou our-Father there dwelling beyond the-clouds ; ^ Magnified (or, praised)
-be thy name; - Thy-kingdom come-on; ^ Thy-thoughts (will, intention,) come
to-pass here upon (or, all-over-the)-earth, the same as-it-is there in-heaven (or, be-
yond the .clouds); * Give-to-us on (or, through)-this day the-usual (or, daily)
bread; ^ And forgive-to-us our-transgressions (fault*) the-same-as we-mutually-
forgive-tliem who (or, those)-who-have-transgressed (or, irijured)-us; •'And let-
not us come-to-that that we-fall-into-temptatiou; ' But (rather) kcep-us free from
all-evil ; * For thouclaimest thy-kingdom, and the-superior-power, and all-mag-
nificence. From heretofore ever (always). Amen (sobe-it; so may-it-come-to-
pass)."

'* Essay of a Delaware-Indian and English Spelling Book, for the Use of the
Schools of the Christian Indians on Muskingum River. By David Zeisberger,
missionary among the Wcstei-n Indians. Philadelphia, 1776: sm. 8vo. p. 113.
(Cited as Z. SB.) A second edition was printed in 1806.

The History of our Lord and Saviour Jesus Christ. [Harmony of the Four
Evangelists.] By Rev. S. Lieberkuhn ; translated into the Delaware Indian
Language by Eev. David Zeisberger. New York, 1821 , 12mo. pp. 222.

I have copied the later text, supplying in brackets the words of the earlier
(1776) which were omitted in revision.

" The Lord's Prayer in the Delaware Language," with a verbal translation,
by Mr. Heckwelder, follows Zeisberger's earlier version, except in orthography,
the use of a particle (yun for tulli) in the 3d petition, and the omission of the
final li hallamagik. This is printed with the Correspondence of Heckewelder and
Duponceau, in Trans, of Hist. Sf Lit. Com. of Am. Philos. Society, i. 439. (Cited
as Hkw.)

50 J. H. Trumbull,

This re-translation — though not entirely accurate — is on
the whole better than any other that I have had occasion to
notice in this paper.

The dialect wliich Zeisberger and Heckewelder learned to
speak and write was that of the Moravian mission stations in
the forks of the Delaware, which — to distinguish it from
the language actually spoken in the 17th century on Delaware
Bay and Eiver — we may call "mission-Delaware." The
first Moravian converts among the American Indians were
from Mohegan (" Mahikander ") tribes, east of the Hudson,
in Litchfield county, Connecticut, and Dutchess and Columbia
counties, New York. Many of these Mohegans removed, be-
tween 1743 and 1755, to the Moravian settlements in Penn-
sylvania, and were gathered at Gnadenhtitten (now Lehigh-
ton) on the Lehigh, at the mouth of Mahoning Creek, and
north of the Blue Mountains. " Speaking a dialect of the
same language, the Mohegans became the apostles of the
Delawares,"* and it was through Mohegan interpreters that
the missionaries, Fabricius and, afterwards, Zeisberger, learned
the language which has been denominated " Lenni Lenape "
and, more commonly, Delaware. This part of Pennsylvania,
when the Moravians first became acquainted with it, was
occupied by the migratory Shawnees (^Shawanos,-^} allies of the
Delawares, and proteges of the Iroquois who asserted the right
to dispose of Delaware territory at their pleasure. Some of
these Shawnees joined the Mohegans and Delawares of
Gnadenhiitten on the Lehigh and Waiomik (Wyoming) on
the Susquehannah. The language of a band of the Minsi or
Monseys — tlie inland and northern Delawares J — may have
been somewhat modified by constant intercourse and frequent
intermarriage with the Shawnees. § Hence, perhaps, the

* Loskiel's Uisloiy of the Mission of the United Brethren, transl. by Latrobe,
(London, 1794), ii. 84, 85, 117; 73.

t lb. i. 127, 128; ii. 32.

} "Even as late as 1742, the Minsi had a town, with a large peach orehard, on
the tract of land where Nazareth, in Pennsylvania, has since been built ; another
on the Lehigh, and others beyond the Blue Ridge," &c. — Heekewelder's Hist.
Account, 34.

§ To the present time, the remnants of these two tribes maintain their ancient
alliance: "considerable intimacy exists and intermarriages occur between the

On Algonldn Versions of the Lord's Prayer. 51

adoption of the Shawnee I for the r or w of the Delaware
proper, i. e. the language spoken on the river and bay of that
name and along the coast. The northern (Minsi) dialect
approximates more nearly than the southern to the Mohegan,
and Mohegan interpreters probably imparted to the mission-
Delaware some of their own peculiarities of pronunciation.
The missionaries themselves, finding that " the Indian lan-
guages had no words for many new ideas and objects, were
obliged to enrich them with several English and German
words, and, by degrees, custom rendered these new terms
intelligible."* How much of the Shawnee and Mohegan
dialects and how many new grammatical forms they may
have found it convenient to engraft on that of the Indians of
Lehigh Valley and the Blue-Mountain region, cannot now be
ascertained.

For the study of the mission-Delaware, Zeisberger's writ-
ings are the chief resource — particularly, his Delaware
Grammar in Mr. Duponceau's translation (Z. Gr.)f . For
modern Delaware, I have occasionally cited Whipple's vocab-
ulary (Wh.) in the second volume of Pacific Railroad Re-
ports, pp. 56-61, and Gummings's (Cumm.),iu Schoolcraft's
History of the Indian Tribes, vol. ii., pp. 470-481.

Ki wetochemellenk was intended to mean ' thou who father-
est us.' In his grammar (p. 37) Zeisborger has wetochemel-
lenk "0 our father," as an example of the use of a vocative.
The termination is that of the subjunctive present, transition
of 2 s.'-'l pi. 'thou ... to us' (Gr. p. 168). This is perhaps
one of the words with which the language was enrfched
by the missionaries. Zeisberger does not appear to have

Shawnees and Dclawares. There is also some resemblance in personal appear-
ance, both wearing the moustache." — Whipple and Turner's Vocabularies, in
Report upon the Indian Tribes (Washington, 1856). Zeisberger's iirst publication
(the Delaware-Indian Spelling Book) was made after the removal of the Chris-
tian Indians (in 1772) from Pennsylvania to the Muskingum.

* Loskiel, History of the Mission of the U. Brethren, ii. 103.

t A Grammar of the Lenni Lenape or Delaware Indians. Translated from the
German manuscript of the late David Zeisberger, by P. S. Duponceau. Transac-
tions of the American Philosophical Society, iii. 65 — 250 (and separately, Phila-
delphia, 1827).

52 J. H. Trumbull,

completely analyzed it, for after giving (G-r. 38) the inflec-
tions of nooch ' my father,' koocli ' thy father,' noochena ' our
father,' he remarks that these are " formed from wetoochivink,
father ": but wetoochtvink has the termination of an abstract
verbal, and means ' fathering,' ' being a father,' — more ac-
curately, ' being tlie common father ' (of a family or race) or
subjectively, ' having a common father,' ' a wiY/i-fathering.'
The prefix tvet- gives the meaning of 'with, together, in com-
pany ' (wit-, Gr. 183) : comp. Chip, nin widjoossema ' I have
the same father as' (he has), nin ividjoossendimin 'we have
the same father, all of us' (Bar.).* "Our Father" would
have been better translated by the primary noochena (Mass.
ncoshun; Moh. noglinuh, Edw., whose, gh = ch of Zeisberger).

TalU (taani, v. 16) ' there, yonder'; Abn. tahalo (y. 6),
Quir. terre; a compound of ta and li, ' there-in ' or ' thereat.'
Epiait ' who sittest'; comp. Micm. ebin (v. 3, and note), Cree
and Alg. epian (v. 9, 23). Zeisberger (Gr. 58) calls it an
" adverbial form " of the verb achpin or appin " to be there,
in a particular place," but in this he confounds it with eyayan,
wliicli he incorrectly assigns to a " local I'elative mood " of
the verb eu or ft<aeu ' he goes to a place ' (Gr. 81) : appin
means (1) ' he sits,' (2) ' he remains, rests, is permanent.
Aivossdgame ' heaven ' (Z. Gr. 38), "beyond the clouds,"
Hkw., who evidently derives it from atvossi ' beyond, the
other side ' (Narr. awwusse "further off," R. W.) : but it
seems to be related to Micm. wasok (vv. 2, 3, and note).
Montagu, ouascou, waskutxh (y. 21), and to mean 'in the
plaae of light,' ' where light is.' Comp. Chip, aiassiwa
' light,' tvasseia ' it is light,' oivassamigo7ian ' he illuminates
it' (Bar.), Mass. wohstim ' it shines, is light,' and Del. waseleii
' clear, bright; (Z. SB.) ; Quir. ausequaintik (v. 15).

1. Machelendam "to honor a person" (Z. Gr. 94), "to
esteem, to value" (Z. sb.) machelendasiitch "he shall be
honored" (sb.). Here is an error which is very common in

* I have not overlooked what Heckcwelcler wrote to Duponceau ahout "the
shades of difForenco between these several expressions" (given by Zeisbem-er for
"father") being " so nice and delicate" as to be of difficult explanation, &c. Mr.
Heckewclder doubtless had a sufficiently good knowledge of "Lenni Lenape''
Delaware as a spoken dialect, but his analyses are absolutely worthless.

On Algonldn Versions of the Lord's Prayer. 53

Zeisberger's translations. The verb has not the passive form.
Machelendam is one of the verbs in " elendam, which indi-
cates a disposition of the mind," — belonging to Zeisberger's
3d conjugation (Gr. 50, 94) ; the prefix representing macheli
'much'(Z.). It cannot have an animate object, and the
translation, " to honour a person" is wrong : the change of
-am to -asu was intended to give it the passive form, but does
not effect this : -tch is the sign of tlie future. The character-
istic of the passive voice, in this class of verbs, is ^ or A; in
the penult : as in nihillalgiissutch ' he shall he owned,' from
nihillatamen ' I own ' (Gr. 115), pendaquotsch (^pendaJcwotcJi)
' he will be heard,' from pendamen ' he hears ' (Gr. 100), &c.
Zeisberger sometimes writes q, sometimes g, more often x
(Gr. x) for this characteristic, and in The History of our Lord,
p. 3, he has the passive animate future of this same verb,
maohelemuxutsch, for ' he shall be [esteemed] great,' in Luke
i. 15. Oomp. Chip, nind'ishpenddn ' I exalt, greatly esteem
it,' ishpendagosi 'he is greatly esteemed, highly honored'
(Bar.) ; but if the subject be inanimate, the form is ishpend-
jigade ' it is greatly esteemed.' These distinctions, existing
in one or another form in all Algonkin languages, Zeisberger
does not appear to have discovered in the Lenni Lenape.

Ktellewunsowd.gan ' thy name,' from eleivunsu ' he is called,'
' is said-to,' — and that from lueii ' he says ' (Mass. noawau,
EL). All these verbals in -wdgan (o? which eight occur in
this version of the Lord's Prayer) are classed by Zeisberger
as " substantives derived from passive verbs " (Gr. 40). It
is easier to find a passive sense in ' name ' (' being called '),
than in ' kingdom ' or ' sachemdom,' in the 2d petition, or in
'power' and 'glory' in the 8th.* The fact is, either the
Lenni Lenape is, as compared with other Algonkin languages,,
singularly poor in verbal nouns, or — which is more probable
— Zeisberger had learned only one of the half-dozen forms

* The examples which Zeisberger gives in his Grammar (1. c. ) are all really
passive verbals ; e. g. "wulakenimgussowdgan,ih^\>em^ praised," "scAinjaZjusso-
u'dgan, the being taken," " pilsohatgussowagan, purity" {lit. being made pure), &c.
But these have the characteristic {-gusso) of the passive voice, preceding the
formative (-wdgan) of the verbal noun.

8

54 J. H. Trumbull,

ill which verbs — active, intransitive, passive, causative, &c.
— may be made to serve as nouns. Compare, for example,
tlie Chippeway (see Baraga's Grammar, pp. 29-32) :

dibaamdge ' he -pays,' dibaamdgewin 'payment ' (given).

nin dibaamdgo ' I am paid,' dibaamdrjowin.' payment ' ( received).

kashkendam ' he is sad/ kashhndamowin ' sadness.'

minikwe ' he drinks,' minikw^win ' drinking ' and

minikwhsiwin ' non-drinking,' temperance.
pakiteige, 'he strikes,' pakiteigan ' a hammer '

3. Leketsch ' be it so,' imper. 3d sing, of lelce ' it is so,' ' it
is true ' (which Zeisberger classes with " concessive conjunc-
tions," Gr. 185), the indefinite-intransitive form of le-u ' it is
so ' (Gr. 57) : comp. Mass. nenaj, Quir. nerateh. For talli,
Heckewelder has yun 'here.' Achquidhackamike = Chip,
ogidakamig 'upon [the sui'face of the] earth,' 'above ground'
(from ogidf ' on, upon,' and -kamig, in compos. ' ground,'
Bar.): in Zeisberger's Grammar (183), this synthesis is
written wochgidJiackamique, and the prefix, wochgiUcM, " above,
on the top, or on the surface of." The primary meaning is
' to cover,' and the root appears in Mass. hogk-i ' it covers.'

Mgiqui " as, in the same manner" (^SB.^ =: Ahn. ereghik-
kcoi. Leek, subj. 3d sing, of le-u ' it is so,' ^ elek " as it is,"
Gr. 57, where it is incorrectly given as an impersonal form
of Ussin " to be or do so."

4. Milineen; Moh. menenmmuh (v. 13), Cree miyinan, mee-
thinan (vv. 20b, c), Montagu, mirinan (v. 22), Illin. miriname
(v. 32). Juke gischquik ' on this day'; in the earlier version
(sB.) eligischquik: comp. Mass. geu kesukok. G-unigischuk
does not mean ' daily ' but ' the day long,' gunni-gischvk
= Mass. quinni-kesuk ' all the day,' ' the day long ' (El.) :
comp. Quir. konkesekatuBh (v. 16, and note). Ac]ipoan=^
Abn. ahan, and p66n (v. 16), which see : the cli must have
been very hghtly sounded, probably a mere aspirate, since it
disappears in n'd-appoan-um 'my bread,' tv'dappoanum 'his
bread' &c. (Z. Gr. 39).

5. Miwelendam "he forgives" (Gr. 94), a better transla-
tion than that given in the Spelling Book : •' to quit a place
for sorrow, grief"! The prefix mi denotes 'removal' (see
note on miyinan, v. 20b) ; with elendam, the formative of

On Algonkin Versions of the Lord\ Prayer. 55

verbs expressing mental conditions or activities (see above,
on 1st petition), it means 'to remove from mind,' 'to dis-
mind,' so, ' to forgive.' TIae form liere given is the imperat.
2d s.^lst pi. of miwelendam-awa 'he forgives (it') to (him).'
Tschanauchsowdgan "fault, defect" (SB.); tschetschanilawem-
quengik " those who trespass against us " (sb.) ; the former
being a verbal from tschannauchsin [chanauksin ?\ " to fail,
to miss" (ib.).

6. Heckewelder mis-translates here : if the form of the
last word (another verbal in -wdgan) is correct, the meaning
is: "And do-not we-do-noi-come to trial (a being-tried)."
JV'pawuneen is the negative form of the indie, pres. 1st pi. of
peu ' he comes ': Jcatsohi " let it alone, don't do tliis " (Gr.
174), is from ka 'not,' a particle of prohibition (Montagn.
eka, Alg. ka, Jcawin, A.bn. ekwi, Mass. akwi), with the charac-
teristic (tsch) of the imperative future. Zeisberger uses it
with the imperative of prohibition, as, katsohi lissiham " do
not thou do so" (Gr. bS),katschi pahan "come thou not"
(88), — but, in the indie, pres. negative, matta n'pawuneen
" we do not come " (87) : for hatschi cannot properly be
used before a verb in the indicative. Li " to, into " (Z.) is
mistranslated by Heckewelder, " that." Aohquetschiechto-
wdgan (ahweteM ektowdgan) with the locative affix, ' into
trial'; comp. Mass. en qutchliuaongan-it (j . 10), Chip. g6dji-
ton ' he tries it,' godjiewisiwin ' trial, experiment ' (Bar.) ;
the root (Chip, gddji, gwedji, Mass. qutche, &c.) signifying ' to
make trial of,' ' to prove.'

7. Schuk, sohukend "only"(Z. Gr. 175), "but then"
(SK.) : suek, v. 16. Ktennineen is translated by Heckewelder
"keep us free," — but cannot, in this sense, be traced to any
known root. Untschi, Abn. mtsi, Chip, ondji 'from.' Medhik
'evil' (Z.), Mass. machuk, having the conditional (participle)
form, cannot properly take the additional inflection, -ink.

8. Ntite — which in Zeisberger's Spelling-Book is trans-
lated ' I think ' — is substituted in the revised version for
alod of the earlier (1776). In the Grammar, alod 'there,
yet '(176); n'titechta and n'titechquo 'then, while' (177).
K'nihillatamen, not (as Hkw. translates) " thou claimest,"

56 J. E. Trumbull,

but ' thou ownest, art master of (Z. Gr. 114). K'tallowilis-
soivdgan {" dl\ magnificence"' Hkw.) is from allowi 'most,
supreme' (Mass. anue 'more tlian'), and wulisso "fine,
pretty," " good, handsome " (Z. Gr.), = Mass. wunnesu. JVe
ivuntscM (M.&SB. ne wutche) 'this from,' 'from this (time).'
.HaZtemm "eternal" (SB.), is from the same root as allowi,
eluwi, 'more than,' "most"(Z.): comp. Abn. aermiooi 'in
sternum' (R.), Moh. hanweeweh (Bdw.).

For "Amen," Hecke welder has nanne leketsch "so be it;
so may it come to pass"; nanne (nahanne, Z.; Mass. neane,
ne unni. El.) ' such as this,' ' so '; leketsch, as in 3d petition,
imperat. 3d sing, of lehe (the indefinite form of leil ' it is so,')
means " let it be so ': comp. nanne leu " it is certainly true "
(Z. Gr. 174) : Mass. nenaj, Abn. nialetch.

18. CREE (KNISTENO).

RED RIVEH.

From Prieres, Cantiques, etc. en Langue Crise. Ayami'e Neiijawe Masinaikan.
Montreal, 1857. Compiled by the Rev. J. B. Thibault, and printed in Evans's
syllabic characters.

Notanan ki'tchi kisikQk eyayan :

1. Pitane miweyitchikatek kiwiyowin.

2. Pitane otcliitchipayik kitipeyitchikewin.

3. Kaisi natotakawiyan kisikok pitane ekosi isi waskitas-

kamik.

4. Anots kakisikak mi'inan nipakwesikaniminan mina tat-

waw kisikake.

5. Ka'isi kasiiiamawakitwaw ka-ki-matchitotakoyakwaw ekosi

wi isi kasinamawinan kaki' matchitotamak.

6. Pisiskeyiminan kitchi eka matchi mamitoneyitamak.

7. lyekatenamawinan kamayatak.

Pitane ekosi ikik.

"The Knistinaux, Klistinaux, Kristinaux, and, by abbrevia-
tion, Grees, are the most northern tribe of the Algonkin
family. Bounded on the north by the Athapascas, they now
extend, in consequence of recent conquests, from Hudson's
Bay to the Rocky Mountains, though they occupy the most
westerly part of that territory, on the north branch of the
Saskachawan, in common with the Sioux Assiniboins. They
have also spread themselves as far north as the Lake Atha-
pasca. On the south they are bounded by the Algonkins and

On Algonhin Versions of the Lord'' 8 Prayer, 57

Cliippeways ; the dividing line being generally that wliich
separates the rivers that fall into James's Bay and the south-
western parts of Hudson's Bay, from the waters of the St.
Lawrence, of the Ottawa River, of Lake Superior, and of the
River Winnipek."*

The Rev. J. B. Thibault had been a missionary among the
western Orees, and in 1845 was stationed at Manitou (Lake
St. Anne). When this prayer book was printed, he was living
at the Red River Settlement (Assiniboia), where the dialect
assimilates more nearly to the Chippeway than does that of
the " Montagnais " or of the tribes near Hudson's Bay.
"Those of the interior, as on the Saskdtchewun," says Mr.
Howse (Cree Grammar, 38), "affect more tlie flat (?) series,
as til (iu this), b, d, 2, j, g guttural ; as do the Chippeways
also"; while among the tribes on the coast of the Bay, " the
Unguals are th as in thin, t, s, st, ts, tch, and their nasal w."
At the Red River Settlement, continual intercourse between
the Plain- Crees and northern Chippeways is likely to promote
assimilation of dialects.

The characters used by Mr. Thibault do not distinguish b
from p, d from t, or g from 7c. Li translating, I have written,
thi'oughout, p, t, and Jc. Baraga remarks that it is, in fact,
"often impossible to ascertain by the pronunciation of an
Indian, whether the word begins with a. b or p, with a d or t,
with a ^ or 7c."

" The widely scattered tribes of this nation change the t7i
[which Mr. Howse regards as the primitive sound,] consecu-
tively into y, n, I, r; e. g. we-thd ('he'), wi-ya, ive-na,
we-la, &c. ... In the cases where the Crees in the vicinity of
the coast (lat. 57°), pronounce the t7i, the contiguous inland
tribes of this nation always use i or y ; of at most, the tli is
so softly uttered that a nice ear only can detect it. More
westerly, it is decidedly lost in the i or y, as above " (Or.
Gram. 141). In passing from the Cree to the Chippeway, t7i
always, and sometimes t and d, change to n; the Cree s is
frequently omitted before 7c and t; and the nasals w and ?i are
often inserted before b, d, and g.

* Gallatin's Si/nopsis of the Indian Tribes C1836), p. 23.

68 J. H. Trumbull,

19. CREE.

SASKA.TCHEWUN?
From Oregon Missions, by Rev. P. J. De Smet. (Nevf York, 1847.) p. 162.

Notanan kitsi kijikok epian :

1. Pitone mewaitsikatek kiwigowiu,

2. Pitone otitamomakad kitibeitsikewin,

3. Ispits enatota kawigan kitsi kisikok, pitone ekusi iji

waskitaskamik.

4. Anots kakijiliak iniin&ni [nijpakwejiganiminan mina tat-

waw kigigake.

5. Canisi kaiji kasenamawayakik ka ki matsitota koyankik

ekusi iji liasinamawinan eki matsitotamank.

6. Pisiskeimiiian kitsi el?;a matsi mamitoueitamaiik,

7. lekatcnamawinan kamayatok. Pitone Ekeesiikik.

As translated bi/ Father De Smet :

" Onr fatlicr in the great heaven beintr seated : i May it be honored thy name.
^ [May itj arrive thy kingdom (rei:;n). ^ Like thee bein;; followed in the great
heaven, may it be the same on earth. * Now in this day give us our bread, and
in every day. ^ As we have remitted to those who have done [us] evil so like-
wise remit unto us what we have done evil. '' Be merciful to us that we fall not
into evil. " Keep away from us all what is evil. May it be so."

Tliis version was probably obtained among tlie remofe
western Crees, near tlie Rocliy Mountains, where the Rev.
J. B. Thibault and Bourassa had begun mission work before
Father De Smet visited the Port of the Mountains and the
north branch of the Saskatchewun, in 1845.

I have corrected two errors of transcription or the press,
by restoring (in brackets) a lost prefix, and in the same
petition, changing " latwaiv " to tatwaw. " Canisi," at the
beginning of the 6th petition, is certainly wrong as it stands,
and perhaps should be omitted entirely, as the sense is com-
plete without it. The interlinear translation is by no means
accurate.

20. CREE.

From Oo Mei/oo Ahchemowin S. Mnlihe.w (the Gospel of Matthew), London,
1853. The vowels as in Enulish : ah for Italian a. In the text copied, the mark
of the aspirate or hiatus is placed ou-er the vowel, instead of after it as here
printed.

N'o'otahwcnalm ke'che kesikoo'k ayahyun :

1. Kittah we' ke'kahtaye'tahkwun ke we'eyuwin.

2. Ke tipaye'chekawin kittah oochechepaiyu.

On Algonkin Versions of the Lord's Prayer. 59

3. A itaye'tumuu kittah we' toochekahtaoo otah uskee'k,

kali isse aliyahk ke'che kesikoo'k.

4. Meeyinahn almoo'cli kali kesikalik ka oo pa'hkwaseku-

uinieyali'k.

5. Menali usainumowinahn ne mussinahikawinenahnali, kali

isse iisaiiiumowuke'etchik unekee kah mussinahumah-
kooya'hkik.

6. Menah akaliweyali ito'otahinahn -wahyaseechekawiiii'k,

7. Malikah meetalikwanumowinahn muche kakwi.

8. Keyali ket ahyahii ke'che otanowewin, wahwalicli soo'-

kahtissewin, menali mahmechemikoowin, kalikeka.
Amen.

20(b). CREE,

RED RIVEE.

The same version as the pvececlinp;, with some dialectic variations and a few
verbal corrections (distingnished by italics) ; transliterated from the Qve Prayer
Book,* Archdeacon Hunter's translation. For the vowels : n as in arm, e as in
prey, i as in pique, i as in pin, o as in so, m as oo in tool, or short, as in foot; y is
always a consonant.

N'<X)t4wfndn ki'tchi-kisikookh eydyan :

1. Kita wih ki'katcyi't^kwan ki-wi'yoowTu.

2. Ki-tipeyi'tcliikewin kita will cotchitchipayu.

3. E iteyi'taman kita wih tootchik4teu ota askikh, k4 isi

ay4k ki'tchi kisikookh.

4. Mlyin4n anoo'ts k4 kisik4k ke m'ichi pimdthiydkJi.

5. Mina ase.namawin4n ni mafcAi'tiwiiiin4na, k4 isi asena-

mawakl'tchik aniki k4 wanitcotdkwydkik.

6. Mina ek4wiya itoo'tdinan knoteyftwivlnik.

7. Md-ka mit4kwenamawin4n matchi kekwai.

8. Kiya kit ay&ii ki'tchi otenawiwin, w4w4ts sco'kdtesiwTn,

mina mami'tchimikoowin, k4kike mina kdkike.
Emen.

This version represents, I infer, the dialect of the mixed
Crees (" Plain " and " Swampy ") of Assiniboia ; at the Red
River Settlement, where Archdeacon Hunter resided, and the
Mission village on the river below. In both of the forms
given, it manifests better knowledge of the grammar and
more familiar acquaintance with Cree idioms than do some
earlier versions. The publication, in 1844, of Mr. Joseph

* The Book of Common Prayer, . . . translatid into the language of the Cree
Indians of the Diocese of Rupert's Land, North West America. London Soc. for
Prom. Chr. Knowledge, 1859. 12mo. Printed in Evans's syllabic characters.

60 J. H. Trumbull,

Howse's valuable Cree Grammar had greatly facilitated the
study of this language. In the following notes, I cite this
grammar (H.), the Prayer Book (pb.) and the translation
of Matthew's Gospel (Matt.).

N'' ootdivindn (n' ootdiveendn, H. 187) ' our father,' is cor-
rectly formed ; but notanan in vy. 18, 19, certainly does not
come from n^ootdtvi 'my father,' i. e. 'I come from him.'
JEjjdyan (iayan, i-i-dn, H.) ' thou who art in, who divellest
in \- in v. 19, epian ' thou who sittest,' or ' remaiueth.'

1. ' Let-it-be hereafter greatly-honored thy-naming.' Kita
(kdtd, huttd, H.) " is a sign of the future tense, used in both
[indie, and subj.] moods " (pb.)* and with the imperative
indefinite (H. 204) ; here joined with will (we, H.) " a particle
expressing tvish or desire, the sign of the optative [or sub-
junctive] mood" (pb.).

2. ' Thy mastery may it hereafter come-hither.' Tipeyi-
Hchikeivin(tibeitsikeivin, v. 19), verbal noun from tipeyiHchike
(Chip, dihendjige) ' he is master' (Bar.), literally, ' he owns,'
' is proprietor, or possessor '; wlience, (2d pers. auhy) tipeyi-
Hchikeydn ' thou who art Lord,' and tipeyiHchiket ' the Lord '
(pb.) = Chip, dehendjiged. The root, Cree tipi (Mass. tdpi,
Del. tepi') means ' enough,' ' sufficient '; whence Chip, debisi
' he has enough, is satisfied,' Mass. tapantam ' enough-
minded,' ' content,' and tapenum ' he is able,' i. e. suffices for
&c. Chip, dibaan ' he pays (i. e. satisfies) for it,' dibawan
' he pays for him,' dibendan ' he is the owner of (i. e. has
paid for) it,' intrans. dibendjige. OotchitcMpayu (oocheche-
paiyii, V. 20) ' it comes hither (jpayu) from (ootchey some-
where else ; comp. wdthow 6och& ne-peyitootdn " far-off^/row I
hither-come" (H. 289) : Chip, nind ondji-ba 'I come from';
but the form which is here given to the verb cannot be the
correct one.

3. ' As thou-so-willest may it hereafter be-done here on-
earth which so is in-the-great-heaven ': in v. 19, ' as-much-as
is-observed thy [ ?] in-the-great-heaven, may-it be so

* The future sign gil (Chip, kah) used before the first and second persons, is
changed into kulta (yula), Chip, tah, before the third person, sing, and plural."
— liowse, 214.

On Algonhin Versions of the Lord's Prayer. 61

on-earth.' E (he, H.) 'as.' Net'itayeHen 'I will' (Matt,
viii. 3), is here in tlie subj. 2d sing.; Chip, nind inendam,
enSndaman. Ota (o-te, H. ; u-ie, v. 22) ' here.' Askikh
(uskeelc, v. 20, astshltsh, v. 22) with locative affix from aski
'eartli': in vv. 18, 19, waskitaskamik 'on the surface (wiis-
Icitah, H.) of the earth ' = Cliip. ogidakamig. Kd, the rela-
tive pronoun — or what is made to serve as such — used only
with the subjunctive. [With the indicative, kd is a negative,
or rather, is employed to emphasize a negation, and it is also
a sign of \\\q future tense.]

4. ' Give-us now on-this day and henceforth our-living'; in
V. 19, ' our loaves of bread'; in v. 20, ' our loaf-bread-ing.'
Miyindn, Montagn. mirinan (vv. 21, 22), ' give tlaou us,' or
'■present to us' — the root not implying, nor in fact being
ordinarily used to denote, free giving, i. e. without antici-
pation of recompense : Chip, nin mina " I give him, make him
a present, allow him something, impose it upon him" &c.
(Bar.), nin pagidina " I give it to him absolutely," literally,
' I throw it away, or abandon it to him': comp. Abn. ne-mira",
ne-pismmira" (pisooi ' freely,' ' to no purpose ') ; and another
Chip, verb, from tlie same root (jn% ' apart,' Lat. dis-, nearly,)
nin migkve ' I give, contribute, present, allow,' Mass. magou
'he gives, parts with, barters, or sells' (EL), Del. meken
(Zeisb.). Pimdtisiydkh 'what we may live on'? (comp.
meecheyaik ' what you may eat,' meecheha'hk ' what we may
eat,' Matt. 6. 25, 31), from pimatissu 'he is alive,' i. e. moves,
goes, subj. pimatisit (pimdhtisseyit, Matt. 22. 32) 'living';
pemahtissewin " any thing that promotes life " (Chappell) :
comp. pinioo'ta ' walk,' Matt. 9. 5, pemootayoo " he walks,
progresses" (H.). 'To live' is expressed in all Algonkin
languages by one or the other of two verbs, denoting, respec-
tively, ',to go,' and ' to be a man.' In vv. 18, 19, 20, 23
(Alg.), 25 and 26 (Chip.), 28 (Ottawa), and 81 (Menom.),
we have different forms of the same name for ' bread ' —
Chip, pahwejigan — which was a name given by the Indians
to French or English loaves, made to be cut in pieces, in dis-
tinction from the common Indian cake. Baraga employed
this name for ' bread ' in his Ottawa version, in 1846, but
9

62 J. H. Trumbull,

in his Otchipwe Dictionary (1853) gives its exact meaning :
" Wlien Indians first saw white people cutting pieces off from
a loaf of bread, they called the bread pakwijigan, that is to
say, a thing from which pieces are cut off'''': from nin pakwS-
jige ' 1 cut off a piece '; comp. verb anim. nin pakwejwa ' I
circumcise him'; nin pahwSjan ' I cut it,' &c. (Bar.).

6. ' Moreover blot-out-for-us our badnesses-of-heart so as
we-may-blot-out-to (pardon) those who do-amiss-to-us.' Kaisi
.... eTcosi(Y. 18), gd Isse .... ec'co'se (H.), 'as ... .
iust so.' Mind, menah, ' and, again ' (H. 242), Chip, minawa
' again, moi-e, anew ' (Bar.), Abn. mina 'encore' (R.). Ase-
namawindn (usainumoivinahn, v. 20) ' forgive us '; comp. Chip,
^rf'sszamawam ' he blots him out, absolves, pardons him,' and
hasinamawakitwaw ' absolve us ' (v. 18). In all the versions
this verb in the second clause has the transition form of 3d
~lst pi. subjunctive instead of Ist'— 3d pL, and means ' they
forgive us' — instead of ' we forgive them.' JVe-matchi'tiwi-
nindna ' our badnesses of heart,' 1st pers. double plural of
matchi'tiwin, verbal from matchi'tal, Chip, matchidee ' he has
a bad heart, is wicked,' from matchi ' bad ' and -dS (in
compos.) ' heart.' In v. 20, a word meaning ' debts,' ' our
owings,' is used, — the double plural of mussinahikawin,
literally, ' a writing ' (as in Matt. 5. 31) or 'book account.'
Aniki, unekee (Chip, igiiv, egewh') ' those,' anim. plur. of unnd
(tJhip. iwi, aw). Wanitcotdkcoydkik, lit. 'they who amiss-do-
to-us : wan-, as a prefix, means ' out of the way,' ' astray,'
' amiss ' (Mass. tvanne') : ke-wannaytootowivow " you do not
use him well," Chappell.

6. ' Moreover do-not that-we-go into trial.' The last word,
from a root meaning ' to make trial of ' (see qutchhuaongan-it,
V. 10), is substituted in v. 20b. for wahydseechekawin-ik, v.
20, ' that we err ' or ' go astray.'

7. 'But take -away -from -us bad anything.' Tdkwa-num
"he grasps, holds it" (H. 93), has the prefix mi 'apart,'
' away from.' The primary takwa-, Chip, tako-, means ' held
fast,' ' seized.' Kakivai (Jcekwan, H. 189 ; Chip, gigo) ' some-
thing, anything,' indef. pronouu.

8. ' Thou, thine-is great property (possession, riches), like-
wise strong-heartedness, moreover (glory?). Always more-yet

On Algonhin Versions of the Lord's Prayer. 6S

always.' Net-ahyahn (Matt. 20. 15) 'is mine'; keyah het-
ahyahn (v. 20), heiha Jcet'idn (H.), Chip. Jcin Idd'aiim, ' it is
thine.' Otenawiwin, Cliip. daniwin, ' wliat one owns, property,
having or holding.' Wdwdts, wduwauj (H.) 'likewise.' Soo'kd-
tesi-win ' strong-heartedness '; sok-issu ' he is very strong,
firm in mind, determined' (H. 175), soketay-dyoo 'he is
strong-hearted, bold ' (H. 144 ; Chip, songidee') ; -whence,
anim. adj. soketay-issu, sw'kdtesi, and verbal in -win. Mami-
Hchimikmwin for ' glory,' appears to be related to Chip, mamik-
wadam ' he praises,' mamikwadan ' he glories in it ' (Bar.).

20(c). CREE.

■WESTERN COAST OF H0DSON's BAT.

Archdeacon Hunter's translation, in Howse's orthography. [Pronounce "a as
inyar; d as in father ; d as in all, awe; e as in me; ^ as in fate; i, before a vowel
or final, as in mme; t, before a consonant, as in pj'n; oas in so; oo a,s in moon ; u
final as in pure, or as the pronoun you ; ai as in fair ; ay as in may." — Howse
Gr. 38.]

N'ootdweenan k^che k^esikook' layd,n (or, 1-i-an) :

1. Kutta we kekatethitaikwan'^ ke-weth^yowin.

2. Ke-tipayichikewin kutta we 6ochechepeyoo°.

3. H§ itethetummun kiitta we t6ochegat4yoo* 6te assiskeek

kk fsse i-&.k keche k^esikook.

4. Mi^ethinan aun6och ka k^esikak ke ootche pim4tisiyd.k.

5. M^na kS,ssemaywinn^n ne-miitchitiwinend,na' k&, isse k^s-

semaywakaitchik^ unnekee ka wanitootdkooyakik.

6. M^na, egaw^tha it<3otayinan kootayitoowinik.

7. M6gga mitakwenamawinn^n mutche k^kwan'^.

8. K^tha ket'idn k^che ootenaywiwin, w^wauj s6ketaysiwin,

mdna mahmechemikoowin% kSkek^y m^na kSk^kay.
Emen.

I have not found any version of the Lord's Prayer in the
dialect of the Hudson's Bay Crees, as exhibited in Howse's
Grammar ; but to facilitate reference to that grammar, for
verbal forms, I have attempted to transliterate Archdeacon
Hunter's version, to Howse's orthography.

' For keesik ' sky,' Chappell's vocabulary* has keshich, and
keshicow for ' day.' Howse remarks that " on the coast, sh is

* Vocabulary of the Indians inhabiting the western shores of Hudson's Bay, in
Appendix to Lieut. Edward Chappell's Voyage to Hudson's Bay (London, 1817).

64 J. H. Trumbull,

used for s of the interior" (Gr. 38), but he more commonly
writes s : e. g. mdosuJc ' always,' for moosehuk, Chappell.

° We requii'es the optative or subjunctive passive participle
— which, according to Howse, terminates, when the subject
of the verb is inanimate, in -dk or -dik (Gr. 115, 228). The
form given in v. 20 is tliat of the indicative passive inanimate,
in -wun (Gr. 115).

^' ^ These verbs seem likewise to have the form of the indi-
cative (animate) instead of the required conditional (inani-
mate) ; -6w, -00 for -dk or -dik. Ootchichipayu seems to be
compounded of doche (Chip, ondji, Mass. wutche) ' from ' and
the primary verb ' to come,' but it is irreconcilable with any
form given by Howse ; see note on v. 20b.

^ Howse has both mUtch-issu ' he is wicked,' and matJidt-
issu ' he is bad.' The last means ' bad-hearted '; see note on
V. 20b. M&tche, primarily, denotes that which is externally
bad, ugly, unpleasant, e. g. mUtcTie keesikdk ' an ugly day '
(H. 294).

^ The transition form is wrong : -aitchik (jdtchik, Howse), is
3d'--3d pers. pi. subjunctive (required after kd ?sse), 'they
... to them,' instead of Ist-^Sd pi. in -eetwdw ' we ... to
them' (Howse, 217).

'' M-Citche kekwan 'bad something,' whatever is bad; but
Howse would probably write instead, gd mathatissik ' that
which is bad.'

" 1 transfer this word for ' glory ' as it stands in v. 20, — in
uncertainty as to its meaning.

21. MONTAGNAIS.

(near QUEBEC.)

Father Enm. Mass6, in Champlain's Voyages, 1632*. In transcription, oohas
has been substituted for ou of the original text.

NcDtaroynan ca tayen ooascoopetz :

1. Kit-ichenicass6uin sagitaganicoisit.

2. Pita ki-ooitapimacoo agoo^ kit-ootdnats.

* Father Enemond Mass(5, S. J. came to Port Royal in 1611, with Biard, and
for a year or two prosecuted the study of the Souriquois (Micmac) language.
When the French post at St. Sauveur was broken up by Capt. Argal, Masse re-
turned to France. Ho came back in 1625, and labored among the Alo-onkins
and Moqtagnais, near Quebec, till 1629, when the town was taken by the
English. See Shea's Am. Catholic Missions, 134.

On Algonhm Versions of the Lord's Prayer, 65

3. Pita kikitajin tootaganioofsit assitz, ego ooascooptz.

4. Mirinan oocachigatz nimitchiminan, coeclit^ teooch.

5. Gayez chooerim^ooinan ki maratirinisita agoo^ coecht^ ni

chouerimananet ca kichiooahiamitz.

6. Gayeu ega pemitaooinan machicacointan espicli nekirak

inagauiooiacoo.

7. Miatau canooeriminan eapech.

Pita.

Interlined translation :

"Nostrep^re qui es 6s-Cieux : i Ton-nom soit-en-estime. ^ Ainsi soit-que
nous-soyons-avec toi en ton-royaume. ^ Ainsi-soit que ton-commandement soit-
fait en-la-terre comme au-Ciel. * Donne-nous aujourd'huy nostre-nourriture
commo tousiours. ^ Et aye-pitidde-nous si nous-t'avons ofiFenc6 ainsi-que nous-
avons-pitie-de-ceux qui nous-ont-donn6-suject-de-nous-fascher. ^ Aussi ne nous-
permets t'oifenser lors-que nous y-serons induits. 'Mais conserve-nous tousiours.
Ainsi-soit."

The tribes called, by the French, Montagnais and Montagn-
ars, spoke a Cree dialect. The local idiom of this version is
that of the neighborhood of Quebec. (The mission at Tadous-
sac, near the mouth of the Saguenay was not established till
1641.) In the Relation de la Nouvelle France for 1634
(Quebec ed., p. 76), are two prayers in this dialect, with in-
terlinear translations, by Father Paul Le Jeune, who has
given, in the same Eelation (pp. 48-50), a good account of " la
Langue des Sauvages Montagnais"; and a few Montagnais
words and phrases are found in Le Jeune's Relation for 1633
and (mixed with Algonkin, of Sillery,) in Vimont's for 1643.

JSToatawi 'my father'; n'mtdivendn (^. 187) is the form
with the plural pronoun, ' our father.' Ca = ^^ kd or gd, an
indeclinable particle, representing, in Cree and Ghippeway,
the relative pronoun, referring to a definite antecedent" (H.
189). Ouascoupetz, here, and in the versions of the Creed
and the Salutation, Mass6 puts for " es deux"; ouascouptz (as
in 8d petition) for " au ciel." Le Jeune gives ouascou for
' heaven,' and in the locative, ouascou-eki ' in heaven,' =uas-
Icutsh, V. 22.

1. Sagitaganicoisit, which Mass^ translates by " soit en
estime," is from a verb which is usually translated by ' to
love ': comp. " khi-sadkihitin je t'aime" (Le J.) ; subj. sdhke-
hittdn "that I love thee " (H. 220): sdkechegdtdyoo 'it is
loved,' sdkechegdsoo ' he is loved ' (H. 227, 116). The form

66 J. H. Trumbull,

here given is not exactly correct ; in later versions, another
verb is substituted (see v. 20).

2. Pita=pittane 'would that!' (H. 243), pitane (v. 18),
requires the subjunctive or additional mood of the following
verb. Kimitapimaco - we sit with thee '; comp. ne-w6tdppem6iv
' I sit with (co-sit) him,' H. 129. Kit-mtenats ' in thy village,'
from wtena (Chip, odena, Mass. otayi) ' village, town,' lit. the
place to which one lelongs.

3. Ki-kitmin ' thy saying,' ' what thou sayest': comp. kJiik-
hitouina ' thy words,' Le J. Tcoganicoisit for ' be it done,' but
the form employed denotes the action of an animate subject
on an inan. object. Assitch, for astitch, ' on earth '; asti
(= Gree uslcee) ' earth,' with the locative sufSx which is used
in this version ; comp. ouasaope-tz, mtena-ts, mcachiga-tz.

3. Mirinan = mi'inan, v. 18. Oueachigatz 'on this day,'
Ho-daj,' =ou7cacMga-khi (^Le J.}, ukashigatsh (j. 22), Oree
hakijikak, Jeakisikak, vv. 18, 19. Ou-mitchimi ' food,' khi-
mitchimi ' thy food' (Le J., 1634) ; here, in the first person
plural, ni-mitchim-man ' our food.'

5. G-ayez^gaiS (Le J.) 'and': see note on v. 10. Chmeri-
minan ' have mercy on us '; Chip, nin jawSnima (with inan.
oh]., jaw inddri) ' I have mercy on,' lit. ' I am kindly disposed
towards ' him, or it.* Ki (lei, H.) ' if,' ' whether — or not.'
Maratirini-, comp. Chip, nin mdnadenima " I think he is bad,
wicked" (Bar.), mdnddad "it is bad, unpleasant, unfit"
(id.) : the root signifies ' improper,' ' unseemly '; ' not to be
done, or ^id.' Agcae (cou, Le J., Cree e ceo) ' thus, so as.'
Oa kicliioaahiamitz (tsishiudiamitjits, v. 22) ' those who make
us angry '; Cree kissew&su ' he is angry,' Mssewd-hayoo ' he
makes him angry' (H. 40, 167).

* The Algonkin name for the ' south ' or 'south-west,' — whence the denomi-
nation of 'southern' tribes, variously corrupted as " Chaouanons," Shawanos,
Shawnees, Savanoes, Chawonocks, etc., — comes from tlie same root as Chip.
jawen-dan. Comp. Narr. soivwanishen 'the wind is from the south-west'; "This
(says Roger Williams, Kei/, 86,) is the pi.easingest, warmest wind in the Climate,
most desired of tlie Indians, making fair weather ordinarily ; and therefore they
have a tradition, that to the south-west, which they call Soioanlu, the gods chief-
ly dwell, and hither the souls of all their great and good men and women go."
To the Indian, sowan-auki was, primarily, 'the pleasant country,' 'happy land '
and sowananilou (" Sowwandnd, the southern God," R. W.) was ' the kind benefi-
cent, manitou.

On Algonhin Versions of the Lord's Prayer. 67

6. ^ga (^eg'd and itJika, H. ; Abn. S'Jccoi') 'do not'; eceo
touts 'do not do it' (Le J.^^egd toota, H. Pemitawinan
' conduct us to' (inan. object). Espich= Oree ispSese (H.),
ispee'che (Matt.), 'when, whilst.'

7. Canweriminan 'take care of us'; Chip, nin ganawenhna
' I keep, take care of him.' Uapeeh ' always,' eapitch, Le J.

22. MONTAGNAIS.

SAGUENAY EIVER AND LAKE ST. JOHN.

Nehiro-Iriniui Aiamihe Massinahigan. TJabistiguiatsh (i. o. Quebec), 1767.

N'utta,uinan, tshir xiaskutsh ka taien :

1. Tshitshituaueritaguanusin tshitishinikasuin.

2. He nogusiuane pitta taiats.

3. Tshi pamittagauin nete uaskutsh, pitta gale pamitta-

gauien u-te astsliitsh.

4. Anutsh ukasbigatsh mirinan ni mitshimiminan, meshutsh

gaie kasliigatsli mirinan.

5. Nama nigut nititeritenan auiets ka tshi tshishiuaiamit-

jits, eka gaie tshir nigut iteriminan ka tshishiuaitats.

6. Eka iriiiauinan ka ui sagutshihiguiats he iarimatjs.

7. Tiaguetsh ui irinikahinan metshikauatjs maskuskamatsi.

Bgu inusin.

The Nehiro-Iriniui Aiamihe Massinahigan (Montagnais
Prayer Book) was prepared by Father J. B. de la Brosse, S.
J., who in 1766 succeeded Father Cocquart in the missions at
Tadoussac, on the Saguenay, and about Lake St. John. In
the approbation (by Bishop Briant) prefixed to the volume,
the compiler's name appears in its Montagnais form as
Tshitshisahigan, i. e. 'the broom' (la brosse). The title page
shows that the manual was designed for all the praying
Indians " who live at Shatshegu, Mitinekapi, Iskuamisku,
Netskeka [Lake Nitcheguan ?], Mishtassini ['the great rock,'
on the river of that name, between Lake St. John and Hud-
son's Bay], Shekutimi [now, Chicoutimi, near Lake St.
John], Ekuani [Agwanus, on the St. Lawrence?], Ashuab-
mushuani [now Assuapmouson, one of the King's Posts, in
Saguenay county] , and Piakuagami [Picoutimi, on Lake St.
John], and all Nehiro-Irinui places, eveiy where."*

* For the use of this rare volume — reputed to be the first book printed at
Quebec — I am indebted to Mr. George Brinley.

68 J. S. Trumbull,

The differences of dialect between this and the preceding
Yersion are less considerable than they appear on first inspec-
tion. That the two have so few words and forms in common
indicates, not the inconstancy of the language, but the pro- ^
gress made between 1632 and 1766 in knowledge of its
vocabulary and grammar. Tlie most striking peculiarity of
dialect is the change of k to tsh; e. g. tshir for Mr (' thou')
in the invocation ; tshitshi for kitehi ' great '; astshitsh for
usJceek ' on earth,' etc. Howse (Gr. 316) quotes a remark
that " on the Bast-main side of Hudson's Bay, t{ch) is in
general used in the pronunciation of words instead of the k
(or hard) used on the West side of the Bay, as tchissinow
for hissinow ' it is cold (weather),' tche-y-a for ketha 'thou.' "

La Brosse writes u for Fr. ou : n'uttauinan for noutaouynan
of Massd, uaskutsh for ouascoueki of Le Jeune, tshit'ishinika-
suin for kifichenicassduin.

' Our-father thou in-heaven who art-there : It-is-made-very-
great (honorable) thy-name.' With tshitshitua-ueritaguanusin;
comp. Chip. kitcMtwa-wendagivad ' it is honored, holy,' and
causat. anim. nin kitcJiitwa-wendagosia ' I make him glorious,
honored, exalted,' etc. (Bar.).

3. ' As-thou-art-served yonder-in heaven, would-that also
thou-mayest-be-served here-ia earth.' 4. ' Now to-day give-
thou-us our food, always also daily give-thou-us-it.' Kashi-
gatsh = western Cree kesikahk (v. 20) ; meshutsh = mcosuk
(Howse), mooschuk (Chappell).

23. ALGONKIN (NIPISSING).

LAKE OF THE TWO MOUNTAINS.

Calechisme Algonquine, Moniang (Montreal), 1865.* [The vowels as in French:
e as e ; oo for ou and (before a vowel) Engl, w; ch as Engl, sh; g always hard.]

(Denidjanisimiang, ooakooing epian :

1. Kekona kitchitooaooidjikatek kit ijinikazoooin.

2. Kekona pitchijamagak ki tebeningeooin.

* The same version, with a French translation, is printed in Jugement Errone
de M. Ernest Renan sur les Langues Sauvages, par I'Anteur des jStudes Philologiques
(2nie ud. Montreal, 1869), p. 100. It is also printed in u R. C. Recaeil de
Priires, "a I'usage des Sauvages de Temiscaming, i'Abbitibi, du Grand Lac, de
Mataooan, et du Fort William," published (by authority of the Vicar-General)
at Montreal, 1866.

On Algonldn Versions of the Lordls Prayer. 69

3. Kekona iji papamitagon aking engi ooakcoing.

4. Ni pakooojigaiiiininan noningokijik eji inanesiS,ng mijichi-

imm nougom ongajigak.

5. Gaie iji cxjanisitamaooichinam inikik nechkiinang eji oDani-

sitamaooaiigitcli aooia ka nichkiiamindjiii.

6. Gaie kaooin pakitenimicliikangen kekon ooa pachiooini-

goiangin ;

7. Taiagooatch atchitch ininamaooicliinam maianatak.

Kekona ki ingi.

Translation :
" Toi qni nous as pour cnfiints, an del qui es, Jqu'il soit dit saint ton nom,
■-'qu'il arrive ton repjne, ^qu'ainsi tu sois obei snr la terre commc c'est dans le ciel.
* Notre pnin cliaqne jour comme nous en avons hcsoin, donne le nous anjourd'hui.
^Et ainsi oiililie pour nous ce en qnoi nous te fichons eomme nous oublions pour
quelqu'nn qui nous a facli6s. "Et ne nous abandonno pas quelque chose qui va
nOHSs^duirc; ' au coatraire de c6t6 6carte pour nous ce qui est mal. Qu'il en
puisse fitre ainsi."

Tlie Oaiechisme Algonquin from which tliis version is taken
was prepared for tlie use of tlie few Algonliins who still
remain at the mission village of the Lake of the Two Moun-
tains, near the western extremity of the Island of Montreal.
This mission was established by the Sulpitians in 1720, and
to it was soon afterwards transferred a Nipissing and Algon-
kin mission which had been begun on the Isle aux Tourtes.*

The dialect is not precisely that which the first Canadian
missionaries — because it was the first which they learned,
of the many local dialects spoken along Ottawa river and
westward to the great lakes — regarded as "franc Algon-
quin." The Jesuits reckoned " more than thirty nations" of
the Upper Algonkins,t all speaking tlie same language, with
no greater diversity of dialect than may be found in the
speech of Englishmen of different counties, or between
Parisian and provincial French. Baraga's "Otchipwe Gram-
mar " and " Dictionary of tlie Otchipwe Language " are as
serviceable for the study of one as of another of these dialects.
" Several other tribes," he says, " speak the same [Otchipwe,
or Chippeway] language, with little alterations. The principal
of these are the Algonquin, the Ottawa, and the Potaivatami
tribes. He that understands well the Otchipwe language will
easily converse with Indians of these tribes" (Otch. Gr. 5).

* Shea's History of Am. Catholic Missions, 333, 334.
t Relations, 1658, p. 22; 1670, p. 78.

• 10

70 J. H. Trumbull,

The modern " Algonquin " of the mission of the Lake is,
in fact, nearly identical with the Nijnssing, — differing some-
what from the dialect spoken at the same mission, in the last
century. A Ccuitique en langue Algonquine, composed by a
former missionary, M. Mathevet, has been lately printed,
with a version in the modern (Nipissing) dialect, and notes,
by the author of Etudes Philologiques (M. Cuoq).* In Matlie-
vet's orthography, I is used in the place of n of the modern
dialect, but the editor remarks that " in the most ancient
manuscripts, r has the preference." Where the original ver-
sion has tch, the modern substitutes dj, — ondjita for ontchita,
coendji for ontchi, etc., but M. Cuoq suggests that "the Algon-
quin dialect ivhich formerly jyrevailed at the mission of the
Lake" may have required the tch: but " il en serait autre-
ment aujourd'liui qtt'a prevalu le dialecte Mpissingue."

OOenidjanisimiang ' thou who hast us as thy children,'
whose cliildi'en we are. Nidjanis ' child ' (as related to the
parent), 'offspring'; o-nidjanis-i 'lie has a child' (jE.f 81),
the prefix o denoting possession or ' having.' The conditional
(or, as it is distinguislicd by the author of Etudes Philogiques,
the "^ventuel") mood changes o- to we- and with the
transition of 2 sing. — 1 pi. gives me-nidjanisi-mi-ang 'thou
who hast us children.' This syntlicsis is one of the many by
which missionaries have sought to define the fathership of
God and to avoid the ascription of natural paternity. The
objection to this is, that its root is immediately suggestive of
natural paternity: comp. Mass. neese, neesh 'two,' neechau
' slie gives birth to a child, is delivered,' neechan, pi. neechanog,
' issue,' ' offspring,' ' children,' wun-necchan-oh ' his children '
(EL); Chip, nij 'two,' nigian 'she gives birth to' (an in-
fant), onidjdni 'the female of any animal,' nind'omdjanissi
' I have a child or cliildren,' onidjanissima (pass.) ' he is had
for a child,' &c. Wakwl {mahm) ^h^a^xQix' is marked by
Baraga as an Ottaiva name (comp. vv. 24 and 28) : perhaps
related to oialcami ' it is clear,' ' bright'; perhaps to Montagu.

*'■ Etudes Philologiques sur quelques Langues ^^^^^^s^^d^vZ^^^Z^^^^^
JN. O., ancien missionuaire." (Montreal, 18660 Si'*-' page 9 ante

fJugement Erron6 de M. Ernest Rcnan suv les Langues Sauvan-es t,,,-
1 auteur des Eludes Philologiqves:' 2mo cd. refondue. Montreal 1869 '

On Algonhin Versions of the Lord's Prayer. 71

masko) (vv. 21, 22). Epian (^SUan, Bar.) from api " to be
there, to be present, to be seated " (jb. 67).

1. Kelwn.a, a " conjunction optatif," which Cuoq translates
by "plaise a Dieu que." Kitchitmawidjikatek 'it be spoken in
honor'; Chip, kitchi 'great, pre-eminent,' kitchitwa ' lionor-
able, holy, saint' (Bar.) : comp. Montagn. y. 22. Ijinikazoooin
' so-calling,' name ; so. Chip. vv. 24, 26, 27 ; Montagn. ishini-
kasuin (v. 22), Pota. ishnukas'wan (v. 30), Blkf. 'tzinnekazen.

2. P itchij amagak ' it may come here,' subj. 3d pers. : the
root pi denotes ' coming to ' the speaker ; pitckija (Chip, li-ija
and bidjija) ' he comes here '; pitchijamagat (hidj ij amagad)
' it comes here ' = Mass. peyaumoa. Tibeningemin (^dibendji-
geoiin, Bar.) 'mastery, ownership'; (see v. 20b, and note).

3. Iji . . . engi, ' so as ... so be it.' Papamitagon " thou
mayest be obeyed," — so M. Cuoq translates, but -gon is the
termination of the indicative present (see paradigms in Et.
Phil. 58, 69, and Bar. Gr. 229) ; the subjunctive 2d sing,
terminates in -goian : Chip, ki bahamitago ' thou art obeyed,'
babamitagon ' he is obeyed,' subj. babamitagoian 'if (or, as
&c.) thou art obeyed,' or ' thou mayest be obeyed.'

4. Pakmejigan (Cliip. pakwejigan) " a thing from which
pieces are cut off"; see Cree version 20b, and note. By the
first Algonkin converts, this must have boon understood as a
petition for French bread. But pako[)ejigani-minan (Chip.
-minag') means 'loaf bread grain,' i. e. wheat, as distinguished
from manda-minag ' Indian corn.' The author of Jugement
Errone (p. 69, note) regards tlie final -minan as the mark of
the progressive, ' our bread,' but Baraga is unquestionably
correct, as it seems to me, in referring it to the generic min,
pi. minan and minak, ' grain.' If the m of minan marks the
possessive, the petition is for ' bread which is (already) ours'
— not that bread may be given us. Neningokijik Q'' each
day," JE.), means ^ once a day,' Chip, neningo-gijig ; comp.
neningo gisiss ' once a month ' (Bar.). Eji manesidng ' when
so we want '; iji ' so ' takes the vowel-change of the condi-
tional mood: manesidng is the subj. 1st pi. of anini.-intrans.
manesi ' he wants, needs,' from mane " signifying want,
scarcity" (BsLV.) — and that, from maw, mdna, "in compos.,

72 J. E. Trumbull,

had." Mijichinam <■ give thou us,' imptv. 2d s.~lst pi. of ni
mina ' I give to (lum)', ' I part with it, or put it from me, to
(him),' the root mi denoting ' away from,' ' apart' (see Cree
V. 20b, note) ; it is one of a class of verbs which, in the
transition to 1st person objective, changes n to j (Bar. Gr.
242). iVow^'om ' now, presently.' On-gajigak 'in this day,'
or 'while this day' is'; Cliip. gajigah, the conditional form
(participle. Bar.) of gijigad ' it is day '; Mass. kesukok, Cree
kisikokh: the prefix on is demonstrative, ' this here.'

5. Gaie (Mass. kah) ' also,' " is ordinarily put after the
word that is connected by it to another word, like the Latin
que" (Bar. 489), and probably should always be so placed.
" So forget-tliou-to-us the things which we-make-thee-angry as
we-forget-to-them an3'body wlio may have made-us-angry."
Wanisitam ' he loses it from mind,' ' forgets it,' but the verb
is out of place in this petition : the prefix tvani " in composi-
tion signifies mistake, error" (Bar.), primarily, ' going out of
the way,' ' going astray,' and always implies something
' amiss,' or undesirable loss : Chip, nin wania " I lose him, I
miss him"; nin wanendama "I lose my senses, I faint," nin
wawzsse " I mistake, I commit a blunder," ivanissin "it gets
lost," wanisid manito "unclean spirit, devil" (Bar.), Mass.
wanne ivahtede " without knowledge," wanneheont ' one who
loses, a loser,' &c. (EL). Nichki- (Chip, nishki-') in co.upos.
'angry [primarily, 'troubled,' 'disturbed,' 'roiled," — whence,
in the eastern dialects, numerous derivatives taking the mean-
ing of ' foul,' or ' unclean ': Mass. nishkenon (J)e\. niskelaan,
Cliip. niskddad) ' had, dirty weather,' Del. nisk'su "nasty"
(Zeisb.), Mass. nishkheau ' he defiles (liim),' ttc.J : ?w nichki-a
' I make him angry, offend liim '; subj. 1 pi. — 2 sing, nechki-
iang ' if we . . thee '; passive, " eventual " mood, preterit,
1 pl.~3s. ka nechki-iamindj in 'in case that we have been . . .
by him,' i. e. 'that he has .... us' [Cuoq, 66, 58] ; Baraga
does not recognize this '■' eventual '" mood, in tlie Chippeway,
but makes the termination -djin, or -nidjin, the characteristic
of the participle of the second third person ("obviatif" of
Cuoq), i. e. the object of a verb whose subject is already in
the 3d person or objective to the speaker, Bar. Gr. 152. This

On AlgonUn Versions of the Lord's Prayer. 73

regime of second 3d person and third 3d person (" sur-
obviatif ") is one of the most curious features of Algonkin
, grammar: see _Baraga's Grammar, 72-77, 327-8, Bfc. Pliil.
43, 73. In the phrase, " Josepli took the young child and his
mother (/.tjfrepa aiiToiy, the Algonkin distinguislics, by special
inflections, the first, second, and third 3d persons, " Joseph,"
" child," and " mofher." In ' John gave Peter his stick to
beat his brother's son,' the first noun only is in the third
person direct; both verbs and the four nouns must receive,
respectively, the "obviatif" and " sur-obviatif " inflections.
Mr. Howse pointed out, though not very clearly, this distinc-
tion, in the Cree language, between the "principal or lead-
ing" and the " dependent or accessory" third persons, and
gave many examples of its use (Cree Gr., 125, 2i35-275).
Bishop Baraga and, more recently, the author of Etudes
Philologiques (1. c.) have shown the important place it fills in
the grammatical structure of the Chippeway and Algonkin.*
Eliot, in his version of the Bible, employed these accessory
forms of noun and verb, but did not mention them in his
Indian Grammar.

6. Kacoin (Chip, ka, kawin') ' not ': see Del. katschi, v. 17,
note. Pakitenimichikangen is from a verb meaning ' to let
go,' 'to put away,' ' to abandon.' The form here employed
seems to be that of the imperat. future, and the intended
meaning : ' do not leave to us ': comp. Baraga's vv. 24, 28.
Kekon, pi. (or perhaps the obviative singular, which is of the
same form as the plural) of keko {gego, Bar.) ' somctliing.'
OOa-pachiwinigoiangin, translated " va nous sdduire "; ma pre-
fixed to a verb signifies that the action is 'about to be' or
' on the point of being ' performed (Cuoq, 78) : pachi is the
conditional form of pitchi, which marks the action of the verb
as amiss, improper, or of unfavorable result (je. 101 ; Chip.

* The Eskimo language hiis a double third person, as Egede {Gronl. Gram.
113) pointed out. The principal and subordinate are distinguished by suffixes,
a and e; the latter is employed whenever the object belongs to the subject of the
verb: kitornk turnivd 'he gave it to his (another person's) child,' hiorna turniod
'he gave it to his (own) child'; arka taiud 'he called his (another's) name,' arke
taivd " he called his (own) name' See Kleinschmidt's Grammatik d. gronl.
Sprache (Berlin, 1851), §§ 33, 72 flf., 103.

74 J. H. Trumbull,

pitcM-, pit-, subj. petcM-,pet-, " gives the signification of mis-
take, accident, involuntary action," ^a.r.): coinian -he defiles,
dL.\YtiQs(h\va), coiniigon 'it defiles me, make§ me dirty, im-
pure' (Bar.), wa-pachi-minigoiangin ' it may be (or, if it be)
about to make me by mischance unclean'; the synthesis is
ingenious, but its construction was uncalled for, unless to
exhibit the resources of the language.

7. Taiagooatch " au contraire " is questionable Algonkin,
though we find it in the (later) Montagnais version (22) :
Howse gives Cree teakivuch, " contrary to expectation " (G-r.
242) : Baraga's Dictionary has no corresponding particle, and
in his version (24), he has only atchitchaiai (Alg. atcMtch
" de cSt^ ") ' aside, away '; primarily, "-put aside.' Ininaman
' he presents it to, puts it before (him) '; comp. Chip, ini-nan
' he puts or presents it,' inoan ' he shows it, points it out,'
«TO- (prefixed) 'so, in this manner,' iniw, pi. demonstr., 'those
there ' (Bar.) ; here, in imperat. 2 sing.~l pi. ' put it to us.'
Maianatak, participle conditional (eventual) of manatat ' it
is bad ': ' the evil which may he.'

24. CHIPPEWAY (SOUTHERN).*

Olchi'pive Anamie-Masinaigan, by Rev. F. Baraga, (Paris, 1837.) Pronounce,
g always hard; j ns in Vt.jour; dj as Engl.j; cA as Engl. sA; ng as ng/c; other
consonants as in English : a as in Jather, e as in net, i as in live, o as in bone.

Nossinan gijigong ebiian :

1. Apegich kitchitwawendaming kit ijinikasowin.

2. Wabaminagosiian apegich abiiang.

3. Ki-babamitago wedi gijigong; apegich gaie babamita-

goiau oma aking.

4. Nongom gijigak mijichinam gcmidjiiang, misi gego gaie

mijichinam.

5. Bonigidetawichinam gego gaiji nichkiigoian, eji bonigide-

tawangid awia gego gaiji nichkiiiangidjin.

6. Kinaamawichiuam wabatadiiangin.

7. Atcliitcliaiai ininamawichinam gego maianadak 'waodissi-

kagoiangin. Minotawichinam.

* Father (afterwards Bishop) Baraga was a missionary to the Oilawas at
L'Arbre Crochc and Grand Itivcr, on the east shore of Lake Michigan, from 1831
to 1841. In 1841, he began a new mission, to the Chippewai/x at Lapointe (Wis-
consin) on Lake Superior, whence, after eight years' residence, he removed in
1849 to anotlier Chippoway village at L'Anse, the liead of Keewenaw Bay, Lake
Superior. The dialects with which he was most familiar were those of the
southern shore of Lake Superior, and the east shore of Lake Michin-an.

On Algonkin Versions of the Lord^s Prayer. 75

Translated literally:
Our Father in-heaven who-sittcst : 1 1 wish-that they {impers., qn'on)-re!rard-it-
very-great tliy name. ^ Wlien-thon-art-scen (a|ipcarest) I-wisli thalwc-may-re-
main (sit, ie).* ^'J'hou-art obeyed yonder in heaven ; I-wish also tho\i miiyest-
be-obeyeil here on earth. * To-day give-thon-to us that-we-shnll-eat, everything
also give-thou-us. ^ Cease-thinking-to-us-of (f'orgiveus) something which has-so-
made-theo angiy (offended thee), as we cease-thinking-of-to anyone somorhingC?)
which-hassomade US-angry. "Forbid (or, hindei)-ns whcn-wc are-intcnding-to-
dowrong. ' Away put-fVom-iis what (something) may-be-evil when-we-are-about-
to-come-to-it. Be-pleased-to-hear-us.

25. CHIPPEWAY (NORTHERN).

From Rev. G. A. Belcourt's Anamihe-Masinahigan etc., Quebec, 1839.

N'ossinan kitchi kijikong epiyan:

1. Appedach miuatendjikatek ki wiusowin.

2. Appedach otissikkagemagak ki tibendjikewin.

3. Epitcb papamittakoyan kitchi kijikong, appedach gaye

olioma akking.

4. Ndiigum kajigalc mijichiuam nim pakkwejiganiminaii, en-

dassokijigakkin gayc.

5. Waiiendamawichinain ki matchitotamang epitch wanen-

damowangitwa ka matchi-totawiyangitwa.

6. Keko ganabeiiimichikkang wa-matchi-aiiidiyangin ;

7. Niiigotchi ininamawichinatn mayaiiataklun wetisikkaku-

yaugiu. Appedach ing.

The Rev. G. A. Belcourt began an Indian mission on St.
Boniface River, in 1833,| among the " Sauteux " or northern
Ohippeways. In 1839, he published Principes de la Langue
des Sauvages appeles Sauteux, and, in tlie same year the little
manual of devotion from which this version is taken.

The peculiarities of pronunciation which distinguish the
speech of the northern Chippcways from that of the southern
bands of the same nation are not so marked as to call for
special notice. Baraga, in his " Otchipwe Grammar," men-
tions only one or two particulars in which " the Indians of
Grand Portage and other places north of Lake Superior liave
conserved the genuine pronunciation " of words and ter-
minations that have been somewhat corrupted in southern
dialects.

* The sense is not clear : "At thy appearance, may we be here "? In the Pot-
awatomi version (.31), the corresponding word is pii/ak (from n'pia 'I come'),
' thou mayest come to us '; but abiiang cannot have this meaning.

t Shea's History of Am. Catholic Missions, 391.

76 J- H. Trumbull,

Belcourt's notation agrees nearly with Baraga's, but for ou
(a?) lie writes m,— which, he says, is " always short." The
vowels which are not marked as long are pronounced short.
I have substituted, for his c, the ch wliich it represents.

26. CHIPPEWAY (EASTERN).

WISSISATIGA.

Rev. Peter Jones (Kahkewaquonaby) in his History of the Ojibway Indians,
p. 189.

Noo-se-noii ish-pe-ming a-yah-yan :

1. Tuli-ge-chc-e-nain-dali-gwud ke-de-zhc-nc-kah-ze-win.

2. Ke-doo-ge-mah-we-wiii tuli-bc-tuh-gwe-slie noo-muh-gud.

3. A-naiu-duli-mun o-mah uh-kecng tuh-e-zhe-clie-gaim, te-

be-shkoo go a-zhe-uh-yog e-we-de ish-pe-ming.

4. Meen-zhe-shc-nom noong-com kee-zhe-guk ka-o-buh-qua-

zlie-gun-e-me yong.

5. Kuh-ya wa be-iiuh-muh-we-she-nom e-newh nim-bah-tah-

e-zhe-wa-be-ze-we-nc-iiah-niii, a-zlie ko wa-be-nuh-muh-
wimg-e-dwah e-gewh ma-jc-doo-duh-we-yuh-miii-ge-jig.

6. Ka-go ween kuh-ya uh-ne-e-ziie-we-zhe-she-kong-ain e-mah

zhoo-be-ze-win-ing.

7. Blah-uoo suh go ke-de-skee-we-ne-slie-nom.

8. Keen mail weeii ke-de-bain-don ewh o-ge-mah-we-win,

kuh-ya ewh kuh-shke-a-we-ze-win, kuh-ya ewh pe-she-
gain-dah-go-ze-win, kah-ge-nig kuh-ya kah-gc-nig.
Amen.

27. CHIPPEWAY.

From tlie New Testament, translated into the lanrriiage of the Ojibwa Indians.
(Am. Bible Society) 1856. Pronounce, u as in father, e a< u in fate, i as in
machine, o as in note, u as in hid: 09, bclbrc a consonant or final, as 00 in pool or u
in full, elsewhere as Engl, w* ; the consonants nearly as in English; g always
hard ; nij as ncjic.

Nosinan ishpiming eaiun :

1. Mano tukijitooaooenjigade ioo kidizhinikazoooin.

2. Kitogimaoaiooin tupitiigooishinomiigut.

3. Eneiidiimun tuizhiooebut oma aking, tibishko iooidi ish-

piming.

4. Mizhishinam su nongoom gizhiguk ioo gemijiiang.

5. Gaie cDebinainaooishinam inioo iiimbataizhiooebiziooinina-

nin, czhiooebiuamaooungidooa igico mcjitotaooiiungidjig.

* In the text from which I copy, u represents 00 (in pool) and w, and the char-
acter ■e' is used for the neutral vowel, or — according to the Key — for Enn-l. u
in but.

On Algonlcin Versions of the Lord's Prayer. 77

6. Gaie kego uniizhiooizliisliikangen ima gugooetibenintiooin-

ing.

7. Mitagooenishinam dush coin onji ima mujiaiiiooishing.

8. Kill ma kitibeiidan ico ogimacoiooin, gaie ioo gushkieooi-

ziooin, gaie bisliigendagooziooin, kakiiiik apiue go kaki-
nik. Amen.

This version differs somewhat, particularly in the sixth and
seventh petitions, from that which was printed in earlier
editions of the Ojibwa Testament. In the Bible Society's
impression of 1844, these petitions are as follows :

6. Kego gugcDedibenimisliikangen niiigooji jishobizhiiang ;

7. Gaie mitagooeuimaooishinam mujiaiiooishun.

In Luke xi. 4, the edition of 1856 follows that of 1844,
except the insertion of a particle :

6. Kego ooiu gaie uuiizhicoizhishikangen ningoDJi jishobi-
ziiang ;

7. Graie mitagooenimacoishinam mujiaiiicDishun.

In the following notes I shall have occasion to refer to some
of the earlier versions, especially to Baraga's of 1837 (v. 24)
and to Peter Jones's, with his final revision (v. 26). John
and Peter Jones were half-breeds, their mother being a
Missisauga woman. Their version of the Gospel of St. John
in the Chippeway tongue was printed for the British and
Foreign Bible Society in 1831. Peter married an English
woman, spoke and wrote the English language as well as the
Chippeway, and was for many years the minister of a band
of Ohippeways on Credit River, seventeen miles west of
Toronto, Canada. He was born near Burlington Bay, the
western extremity of Lake Erie. Howse, whose Cree Gram-
mar includes " an analysis of the Chippeway dialect," con-
stantly cites, for Chippeway forms, Mr. Jones's translation
of St. John, regarding it as his " foundation — a rock that
cannot be shaken."*

Nosinan (noo-se-non, J., n'ossindn, Belc.) =Mass. nwshun,
' our father '; an earlier Chippeway version, by Peter Jones,

* It was adopted, after revision, by tlie Am. Bible Society, in the first issue of

the Ojibwa Testament, its orthography having been conformed to Mr. Piclvcring's

system (with some modification). The other gospels and the Acts of the apostles

were translated for this Testament by George Copway (Kah-ge-ga-gah-bowh, a

11

78 J. E. Trumbull,

has waosemegoyun^wedssimigoidn of Baraga, ' thou who art
had for (regarded as) a father,' particip. subj. 2d sing, of
nind'odssimigo ' I am had for a father'; 3d pers., weossimind
(Bar.), waydosemungid (i.'y ' "^1^0 is father,' 'the Father,'
"who is fathered" (Howse, 22). Ispeming, Cree espimik,
Ahn. spemkik, Moh. qmmmuck (v. 13), 'on high.' Eaiun
{aydhyan, J.) ' thou who art there ' (see Abn. aiian, eian, yv.
7, 9 ; Moll, oieon, v. 13) ; in v. 24, ebiian ' thou who remainest.'

1. Tu-kijitcoa-ooenjigade 'be it regarded holy (greatest),'
imperat. 3 sing, of impers. verb kijitcoamenjigade, from kijitma
(JdtcUtiva, Bar.) ' of chief regard, greatest, honorable, holy ':
see Alg. V. 23 ; tu (ta, da, Bar.) is the sign of the future and
the imperative. Mdno means " well, that's right, no matter,
let it be so " (Bar.) ; it is nearer to the Fr. tres bien than to
the Lat. utinam for which it is improperly used here : Baraga,
V. 24, has apegich kitchitwatoendaming ' I wish it may be re-
garded very great (honorable, holy),' apegich Q-ish') " corre-
sponding exactly to Lat. utinam" (Bar.), and the verb is
from the intrans. inan. and impers. form, kitchitwawendam,
in the subj. participle. Jones, v. 26, prefers tuhgecheenain-
dahgwud {ta kitchi-inendagwad. Bar.) ' let it be regarded
greatest,' fut. imperat. of kitchi-inendagwad ' it is greatest-
regarded.'

2. 'Thy rulership let it come hither' [v. 25, 'Thy ruler-
ship let it arrive amongst us '] : tupitugaishinomiigut (ta pi-
dagwishinomagad, Bar.) ' let-it hither-arrive '; pi denotes
' coming to ' the speaker ; dagwishinomagad, impers. form of
dagwishin ' he arrives by land ' (from primary dago ' among
others,' i. e. ' he is with us,' ' in our midst ').

3. ' What-thou-thinkest let-it-be-so here on-earth, just-so-as
Qit. equally) yonder on-high.' Inendam ' he is so-minded,'
'he thinks, purposes, wills'; condit. (ptcp.) enindaman 'as
thou art minded,' ' as thou wilt' (Bar. Gr. 137). Ta ijiwi-
bad (Bar.) ' let it be so ': in v. 20, ta ijitchigaim ' let it be so
done,' lit. 'let them (impers.) so do it.'

Missisauga Cliippeway of Rice Lake village, Ontario,) and the Rev. Sherman
Hall, missionary at Lnpointc, Lake Superior. The whole work has been re-
peatedly revised, and the alterations and corrections were so numerous and im-
portant in the edition of 1856 as to entitle it to be regarded as a new version.

On Algonhin Versions of the Lord's Prayer. 79

4. ' Give-US indeed this day (now in-the-day) tliat we-shall-
eat.' Su {sa, Bar., suh, J.), a particle of frequent occurrence
in the Chippeway, does not admit of translation. It serves
to strengthen or emphasize the verb, e. g. nin sagia sa 'I love
liim indeed,' neen sah mekun - 1 am the way,' neen sah ween ' It
is I, truly' (John xiv. 6, vi. 20). Iw (iw') is the remote
demonstrative inanimate, ' that yonder,' but the propriety ot
its use before a future participle is questionable. Baraga (v.
24) has, " To day give-us that-we-shall-eat, every thing also
give-US ': Jones (v. 26), 'Give-us to-day . that-will-be-tous-
bread,' in which ka-obuhquazhegun-emeyong is made to serve
as the future conditional participle of a verb formed on huh-
quazhegun {pahwSjigan, Bar.) 'a loaf of bread' — properly,
' of bread to be sliced ' (see v. 23, note).

6. ' Also cast-away-as-regards-us (forgive us) those our-
wrong-doings as-we-cast-it-away-to-them those who-may-do-
evil-to-us.' Webin, in compos, means ' to cast away,' ' to
reject'; wibinan 'he rejects, abandons (him),' we5ma?7iawaw-
' he throws away something belonging or relating to ' another
(Bar.), hence, 'he pardons tiie offence of another. Inioo,
remote demonstrative, inanimate, plural. Bdta "prefixed to
verbs gives them a signification which implies the idea of sin,
wrong, damage'" (Bar.) : bata-ijiwebisi ' he badly conducts him-
self,' ' does wrong,' whence verbal, bata-ijiwebisiwin ' wrong
doing, wickedness' &c., — here, with the prefix and suffixes
of 1 pers. double plural. Igio), pi. demonstrative of remote
animate objects, ' those persons.' Muji-totaooan (matchi-doda-
wan, Bar.) ' he does evil to him '; conditional, meji-dotaooijin
" if he sin against me," Matt. 18. 21 : ptcp. pi. mejitotamiiun-
gidjig (jwiiangidjig, Bar.) ' they who ... to us.' Jones
(v. 26) has the form -weyuhmingejig . For the verbs, Baraga
(v. 24) has bonigidetawan ' he forgives him,' lit. ' he puts an
end to thinking of it against him,' boni in compos, signifying
' stopping, ceasing, ending,' — and nishkidn ' he offends him,
makes him angry'; see Alg. version (28).

6. 'And do-not hereafter-conduct-us there into-temptation';
[in edition of 1844, " Do-not try-us anywhere wemay-be-
subject-to-temptation," and so, nearly, in Luke xi. 4, ed.

80 J. S. Trumbull,

1856 :] Uniizhicohhishikangen, with keffo (' do not ') prefixed,
is tlie negative form of the imperative 2d siiig.~lst pi. of
izUooinaii ' he conducts him' (ijiwinan, Bar.) ; uni (ani, Bar.)
denotes action in the future, a " going on, approaching to "
(Bar.). G-ugmetibeniman Qgagwedibeniman, B.) 'he tempts,
makes trial of him': comp. Mass. (v. 10), Moh. (v. 17),
Ottawa (v. 28). The formative of the verbal in -ticoining
seems to be incorrect; see note on Baraga's Ottawa ver-
sion (28).

7. ■ MitagmenisUnam 'put away from us'; mitagwendn
(midagwendn, B.) " he puts it aside or out of the way, with
his hands," mitdgmeta " he puts himself aside " (Bar.) ; from
mi ' away from,' and a verbal root dagS, the primary meaning
of which seems to be, ' to place,' or ' to put in its place '; the
n in dagoaen is the characteristic of verbs expressing action
performed by the hand, a form which is inappropriate to this
petition.* The particles coin does not admit of translation.
It is a pronoun of the 3d person indefinite, and appears often
to be used (like Fr. ew) redundantly. In Jones's translation
of John it occurs most frequently after dv^h and sa (dush
ween, ch. viii., v. 40 ; sah iveen, viii. 39, xii. 42, 47, <fec.), or
as enclitic, with the negative ha (Jcahween; kaivin, B.) : comp.
in v. 26, ka-go ween kuhya (6th pet.) and keen mah ween ' thine
indeed is it' (8th pet.) ; and ka ma win "no, no" (Bar.).
The author of Etudes Philologiques includes win and sa (p.
86) with " expletives and enclitics which have no equivalents
in French." Onji (ondji. Bar.) ' because of, for the sake of,
from,' follows in Chippeway the word it governs ; oiin onji
means, literally, ' on account of him '(or, it), ' for his or its
sake,' but cannot have the meaning, ' on account of tvhich,^
or, ' from that which,' for coin certainly is not a relative pro-
noun. Mugiaiiiooish {vfith \oca,t. affix -ing} = matchi-aiiwish
(Bar.) ' bad thing,' aiiwish being the derogative of aii

* The unliLeness of Chippeway as written by John ttnd Peter Jones to that of
the Bible Society's versions, may bo seen in forms of this verb in John xvii. 15;
wliere Jones has weengoo cheinedahgwatiahmahwahdah, for uin go jlnuiaguenimaii-
\tua, of the Bible Society's Testament of 1844 (changed to uin jimitaguenylua, in
tliQ revised edition), for " thou shouldst keep tliem from (it)." In Baran-a's
notation, we should have: win go ichi milagtcenimawadwa.

On Algonldn Versions of the Lord's Prayer. 81

'thing';* and for the animate form, matchi-aiad^ish 'bad
person-bad,' wicked person, the devil (Bar.)- Ima, in this
and the preceding petition, is used as a preposition : ima
Qalile Mjigiiming "■ mito the sea of Galilee," Mark vii. 31;
ima nabika)aning " into the ship," Mk. vi. 53 ; elsewhere, as
an adverb of place : ima Kana-ing . . . ima gigaiamun " in
Cana . . . was there " {emah Kana .... emah heahyahwun,
Jones): Baraga — more accurately, as it seems to me, —
makes it always an adverb, " there, thence," i. e. ' in or from
that place.' I have not met with it in the Nipissing-Algon-
kin, or in any other of this group of dialects.

8. " Thou indeed hast (to thee belongs) this mastery, also
tliis prevalence (authority), also splendor, always without-
ceasing always." Ma is another of the particles which have
no English equivalent ; Baraga (Gr. 497) calls it an " ac-
cessory, of reinforcement," as : win ma gi-ikito " he has said
it himself," ha ma win " no, no." Kitihendan (ki dibendan,
B.) ' thou ownest, possessest, art master of (it) ': comp. Abn.
neteberdam ' I govern,' wtaberdama)a"gan ' his government '
(Rale), and see Cree v. 20b, pet. 2, and note: Baraga has
intrans. nind dihendjige ' I am master, lord,' whence ptcp.
conditional, Debendjiged ' he who is Lord.' Bishigendagwzi-
win, a verbal from hishigSndagosi " he is beautiful, glorious,
splendid" (Bar.), — primarily, "he surpasses'; from apitchi
(Bar.) " very much, exceedingly, perfectly " <fec. (Abn. piHa,
Del. pechotschi "much more," Zeisb., Cree ndspich'), whence
bishigendan (' he thinks it great, perfect,' &c.) " he honors it,
glorifies it" (Bar.) and anim. pass, bishigendagosi ' he is hon-
ored, glorified, accounted surpassing ' &c.

Instead of Amen, Baraga, v. 21 (and in his Otchipwe
Anamie-MisinaigaTi) has Minotawichinam ' be pleased to hear
us,' or ' favorably hear us.'

* Aii (a-i-i) thinp;; diminutive, aiins 'little thing'; derogative or contempt-
uous, aiiwish 'bad, mean, or worthless thing.'

82 J- S- Trumhull,

28. OTTAWA.

EAST SHORE OF LAKE MICHIGAN.
Baraga's Katolilc Anamie-Mlsinaigan (Detroit, 1846).*

Nossina -wakwing ebiian :

1. Apegich kitchitwawendaming kid anosowin.

2. Apegich bidagwicliinomagak kid agimawiwin.

3. Enendaman apegich ijiwebak, tibichko wakwing, mi go

gaie aking.

4. Nongom nongo agijigak nin pakwejiganimina wa-iji-aio-

iang memechigo gijig.

5. Bonigidetawichinang gaie ga-iji-nichkiinangi eji bonigi-

detawaiigidwa ga-iji-iiichkiiamiiidjig.

6. Kego gaie ijiwijicliikange gagwedibeningewining.

7. Atchitchaii dach ininamawichinaiig maiauadak.

Apeingi.

The differences of dialect between the Ottawas and south-
ern Chippeways are slight. Baraga's Otehipwe Dictionary
marks a considerable number of words as, exclusively, " Ot-
tawa," but many of these may probably be referred to the
local idioms of L'Arbre Croche and Grand River (Mich.),
and others were unquestionably framed by — or received a
new meaning from' — foreign teachers. Some were trans-
ferred from the Algonkiu mission-dialect of Canada. Several
particles, which have been made to serve as prepositions and
conjunctions, and a few adverbs of time and place — tlie least
constant elements of Indian speech — seem to be peculiar to
the Ottawa ; e. g. aji for Chip, jaigwa ' already '; jaie,jajaie,.
for Chip, mewija 'long ago'; jaidco for Chip, gwaidk 'straight,
right, exactly': ajiivi for Chip, iwidi 'there, yonder,' and
ajonda (Votiayf. shoti} for Chip. o?na 'here,' &c. In his
Otchipiue Grammar (p. 44), Baraga observes that "the
euphonical d," which is in Chippeway interposed between the
prefixed pronoun (1st and 2d pers.) and the noun or verb, is
more frequently omitted in the Ottawa.

According to Dr. Schoolcraft, " the interchange of Chippe-
way d and p for t, of h for p, and the substitution of broad 6
for M, in the Ottawa dialect, is a characteristic trait. "f If I

* Prom a re-print, in Siica'a Histori/ of Am, Catholic Afissions, 359.
t Histori/ of the Indian Tribes (Collections &c., toI. yi), p. 464, note.

On Algonhin Versions of the Lord^s Prayer. 83

understand (as I am not sure that I do) what this trait is, I
have not found it — particularly, as to the exchange of Chip.
•p with Ott. t, — in any specimens of the language which are
within my reach.

Tlie words occurring in this version which are marked in
Baraga's Dictionary as peculiarly " Ottawa," are the follow-
ing:

Wahwi " paradise, heaven "; with the locative inflection,
wakwing (Bar.) ; whatever may be the etymology of this
name, its special appropriation to ' heaven ' must have been
given it by the missionaries, who employed it, in the same
sense, in the Canadian Algoukin dialect (see v. 23). Nossina
is a vocative of Chip, and Ott. nossinan ' our father.'

Kid' anosowin ' thy name '; anSsowin, which Baraga gives
as tlie equivalent of Chip, ijinikasoivin 'name,' is from ano =
Chip, ino ' it is so '; andsowin is ' being so-designated,' ijinika-
sowin ' being so-called ': the change of Chip, t to Ottawa a
is not uncommon ; comp. Chip, ikive, Ott. akive ' woman ';
Chip. ishkotS, Ott. ashkote ' fire'; Chip, ishktvdtch, Ott. ashk-
wdtch ' at last, finally,' &c.

2. Bi-dagwishinomagak is the subj. of the unipersonal dag-
wishinomagad ' it arrives, comes,' with the prefix, -bi, denoting
' coming to ' the speaker ; compare tv. 26, 27, in which the
same verb is in the 3d pers. sing, imperative. [Throughout
this version, ch is used for sh of Baraga's later works in the
Chippeway dialect ; e. g. dach for dash, tihichko for tibishkd,
&c.]

3. ' What-thou-purposest I-wish it-may-so-be-done, equally
(just so) in-heaven, just-so also on-earth.' The words are all
pure Chippeway. Ijiwebak, subj. 3d pers. for tu-izhicoebut of
V. 27, imperative. Mi ' so '; ^o is a particle of re-inforcement
or emphasis.

4. I do not understand the repetition of nongom ' now,' in
in nongo-agijigak (Alg. nongom-ongajigak, Chip, nongom giji-
gak') ' to-day,' nor how the final gijig ' day' is to be construed :
perhaps nongo agijigak stands for Alg.-Nipis. neningokijik (v.
23) ' once a day '; but I suspect an error of the press, — per-
haps in the re-print.

84 J. S. Trumbull,

5. The termination of the imperat. 2d pers. sing.'-'lst pi.,
here is in -ishinang instead of the Chip, -ishinam (v. 24) :
comp. Potawat. -ishnaJc, -ichinag (vy. 30, 31). In the sub-
junctive (' as we forgive ') -angidwa is the transition form of
1 pi. '-2d pi. ' we . . . them '; -angid (in v. 24) of 1 pi.— 3d
sing. ' we . . . him.'

6. ' Do-not, moreover, conduct-us into-temptation.' The
verb has the negative form of the imperat. 2 sing.~l pi., in
-jicMkange, instead of Chip, -jishikangen as in v. 27 Q-zheshe-
kongain, v. 26). The verbal (' into temptation ') has -gewin-
ing for -timiv^ing (v. 27), -dkvining (Bar.) ; but Baraga's
Dictionary gives gagwedibeningewin ' temptation,' for the Chip-
peway form, and, with the formative -indiwin, as meaning
" temptation of several persons."

7. " Away but put-from-us the-thing-which-is (or, some-
thing) evil ": comp. v. 24. Here again the verb has the
dialectic -inang for Chip, -inam; see, above,, petition 5. The
disjunctive dach Qdash, dusK) correctly follows the adverb,
and in the two preceding petitions the copulative gaie follows
the leading verb and the prohibitive. Under the instruction
of the missionaries, Indians soon learn to change the place of
these particles and to give them the position and meanings of
English or French conjunctions : comp. v. 27.

Apeingi " be it so, I wish it would be so," Baraga marks
as an Ottawa word ; comp. Chip, apigish ' I wish it,' Lat.
utmam (Bar.), Nipis. kekona ki ingi (v. 28).

29. OTTAWA.

INDIAN TERRITOBT.
From J. Meeker's version of Matthew's Gospel.*

Nosina ushpiming eiaiun :
1 Kechiupitentakwuk ketishmikasowin.
'2. Kitokimeowin tukwishinomukut.

3. Mano kitinentumowin mantupi uking mi keishiwepuk
tipishko kitiiientumocDin ushpimmg eshipuk.

* " The New Testament translated into the Ottawa Language, by Jotham
Meelccr . . . revised, and compared with the Greek by Rev. Francis Barker."
Shawanoe Bapt. Mission Press, 1841. Only Matthew's and John's gospels were
printed (1841, 1844).

In this version, as in all other publications of the Baptist Shawanoe Mission,

On Algonldn Versions of the Lord's Prayer. 85

4. Mishishinang nongo kisliikat entuso kishikuk esbiwisi-

niang.

5. Minuwishawenimishinai)g ka-muchitotumangiu, eslii mi-

nuwisliaweiumungitwa me'cliitotuwiumiugisliik.

6. Kuie kcko ishiwisliishkange kukwechiitewiniug.

7. Akonishinang cliiwipwa muchiishicliikeang.

8. Kin ma kitipentan okimaowin, kuie iwi kushkiewisiwin,

kuie iwi pishikentakosiwiii. Kakinik.
Emen.

3. Mdno for ' utinam,' ' would that,' as in v. 27, but with
doubtful propriety. Mantupi 'in this'; mantu (Chip, mandan
Bar.) is a general demonstrative, often superfluous in English

' this, thus, so,' &c. Mi ' so,' emphasizes the ishi (Chip
iji') of ishiwipuk, which has here the prefixed 7ce of the im-
perative future, ' let it be so ': eshiwepulc, in the last clause
for 'it is so,' should be eshiwepat (Chip, iji-^ehad') of the indi-
cative present. ' In the next petition the opposite error occurs
nongo kishikat (indicat.) ' now it is day ' or ' to-day is,' for
nongo kishikuk (condit. ; comp. vv. 27, 28) ' while it is to-day,'
or ' in the now day.'

4. Entuso (Chip, endasso, Pot. etso, Abn. SHasse') kishikuk
' of every day,' ' daily.' Ushiwisiniang, from wisini ' he eats,'
(Chip, wissini, Bar.), with a prefix (Chip, iji?} the force of
which is not quite clear ; the apparent meaning is, ' what we
so eat,' — perhaps, ' our usual food': corap. wisinlt ' when he
was eating,' Matt. xxvi. 7, wisinin ' eat thou,' John iv. 31 :
Cliip. wissiniivin "eating, food" (Bar.). In other places
Meeker has pukweshikun (pakwejigan, Bar.) for ' bread ' and
' loaf,' as in Matt. xv. 34, xvi. 5, and mishishinang mantu
pukweshikun ' give us this bread,' Jno. vi. 34.

6. Compare Chippeway v. 27 and Ottawa v. 28.

7. ' Save-us (or, restrain-us ?) before-that-we-do-evil.' The
meaning of akonishinang is not clear ; Meeker has kaskonishln

Meeker's sj'stem of phonetic notation (see note after version 30) was adopted;
rmrn stands for ' amen,' nofo for nongo in the fourth petition, and kuer, ukif, rep
resent the sounds of the Bible Society's and Baraga's^ i/aie ahing. I have trans-
literated the prayer to the orthography of the Am. Bible Society's versions (see
r. 27), retaining Meeker's ii> for u {" oo in pool, or u in full") and Meeker's u
("as in tub") for the Bible Society's •«', (which is really the neutral vowel —
Baraga's &) and distinguishing his " i as in pin " as ».

12

86 J. H. Trumbull,

save me * (Matt. xiv. 30) kaslconishinang ' save us ' (viii. 25) ;
hut comi). ini-tagcoenishinam, v. 27. Ohiwijnva^ Chip, tchi-
liva ' before.' Muchi-isMchiket ' he does evil,' ninfUMchike
' I do (it),' Chip, nind ijitchige (Bar.) ; but this verb means
literally, ' I so (iji, ishi) do,' and cannot properly receive
another adverbial prefix, like mucin (badly).

8. Oomp. vv. 27, 30, and see notes on the former of these.

30. POTAWATOMI.
ST. Joseph's river.
From Lykins's version of Matthew's Gospel (184-4).*

Nos'nan e'in shpumuk kishkok :

1. Ketchnentaqut k'tishnukasooun.

2. Ktokumau'cDun kupidmkit.

3. Notchma ktenentumooun knomkit shot! kik, ketchooa

shpumuk kishkok.

4. Mishinak oti n'kom ekish'kioouk etso kishkuk, eshooisi-

niak.

5. Ipi ponentumooishnak misnukinanin ninanke eshponeii-

mukit meshitot'moiimit, mesnumoiumkeshiik.

6. Ipi keko shonishikak ketshi qu'tchitipenmukoiak.

7. Otapinish'nak tchaiek meanuk.

8. Kin ktupentan okumauooun, ipi k'shke-eoosuojun, ipi ioo

k'tchinentaq'suooin, kakuk. Emen.

"There are three tribes of us joined" — said the Indians
on Lake Michigan, in reply to the questions of Dr. Morse, in
1820, — "viz., the Pottawattamies, Chippewas, and Ottawas.
Since the white people were introduced among us, we are
known by these names. Our traditions go no furtlier back":
and, as the Potawatomies admitted, " the Chippewas and
Ottawas speak our language more correctly than any other
tribes within our knowledge."! In 1667, Father Claude
Allouez, visiting the " Pouteouatami," describes them as a

* Printed at Louisville, Ky., for tlio (Baptist) American Indian Mission Asso-
ciation. In this version, Mr. Lykins adopted Mi-eker's system of notation,
printing r for Engl, a, I for ch, h for sA, &c. I have transliterated this, as accu-
rately as possible, to the orthography of the Bible Society's Ojibu-a Testament,
modified as in version 27. Pronounce « as in tub, — corresponding, o-enerally
to Baraga's a short, in Chippcway and Ottawa.

t Morse's Repot t on the Indian Tribes, 1822, App. 141.

On Algonldn Versions of the Lord's Prayer. 87

warlike people, hunters and fisliermen, "speaking Algonkin,
but much less easily understood than were the Ottawas," by
the missionaries from Canada.*

Of peculiarities of dialect observable in this and the next
following versions, the most prominent is the shortening of
words by omission of vowels — suggesting a manner of speech
very unlike " the deliberate Cree, and the sonorous, majestic
Chippeway."! Baraga's Chip, wa-o-dis-si-ka-go-i-an-gin (v. 24,
pet. 7) is clipped to Pot. warotch-ha-lw-ya-ldn (v. 31) ; Chip.
nongom loses its initial n and a vowel, in Pot. ngom; kit-
ijinikasowin (' thy name ') becomes ktishnukaswun.

The locative termination is k or g, without a nasal : kishkok
for Chip, gijigong ; hik for Chip, aking (pronounced, akingk') ;
shpumuk for ishpeming, &c.

The transition imperative 2d sing. ~ 1st pi. is in -nah, for
Chip, -inam; see pet. 4, mishinak.

Of particles: ipi for 'and' (in petitions 5, 6, 8) is per-
haps related to Chip, mi-pi ' likewise ' and to Ott. ape in
in apeingi ' be it so ' (v. 28) ; Lykins occasionally uses itchi
as a connective (e. g. Matt. iv. 17-25) =Chip. achi (Bar.),
Cree assitche 'also'; notchma 'let it be so'(?)is perhaps
peculiar to this dialect ; shoti ' here, in this place,' is Ott.
ajonda, Cree ote ; ketchma 'just so' (" even as," Matt. v. 48) :
etso ' every '; tchaiek ' all, wholly,' &c.

^i'n = Cliip. eaiun, vers. 27 : 3d pers. e.iit 'he who is,' Matt,
vi. 1. Shpumuk kish'kok ' on high in the sky ' (Chip, ishpe-
ming gijigong, Bar.) ; kishuk ' sky,' Matt. xvi. 3.

K't-ish'nukasoDim 'thy name,' Chip, kit-ijinikasowin, Bar.

2. Comp. vv. 26, 27. Ku-piemkit, for ' let it come '; M=:
Chip, ga, sign of the future — but, with the imperative, the
Chippeway has ta (tu, v. 27) instead of ga ; piemkit (^piamkit,
Acts xvii. 26) from a form corresponding to Chip, unipersonal
verbs in -magad {-mugUt, v. 27), from primary n'pia 'I come'
(^pian ' come thou,' n'ku-pia ' I will come,' Matt. viii. 9, 7).

3. Notchma ' let it be so,' or ' I wish it may be so.' Ktenen-
tumau'a)un. Chip, kid-inendamowin (verbal) 'thy will': the
verb in the conditional would be better, as in Matt. xxvi.

* Relation de la Nouvelle France, 1667 (Quebec ed.), p. 18.
t Howse, Cree Grammar, 13.

88 J. H. Trumbull,

39, nin enentumdn, kin enentumin " as 1 will, as thou wilt.
KnomJcit ' be done ' (ikenomUt ' so be it done,' Matt. viii. 13).
Shoti Jcik ' on this earth' (choteMg, De Smets, v. 31) ; shoti
tchaieh hik " on all the face of the earth," Acts xvii. 26 ;
shoti achilucoat '■'■ m this place," Acts vii. 7. Ket'chma 'just
so,' " even as," Matt. v. 48.

4. ilfMiwa^ = Chip, mijishinam (Bar.) ' give us '; here, as
in the three following petitions, the transition of 2 sing.—
1 pi. ' thou ... to us,' is in -nak, for Chip. -nam. Oti, a
particle of very frequent occurrence, seems to be the equiva-
lent of Chip, win (see v. 27, pet. 7), and is untranslatable :
Lykins uses it, sometimes as a demonstrative, ' this ' (Matt,
iii. 17; oti tchaiek 'all this,' i. 22), but more often it is re-
dundant.

N'kom ekishkioouk ' to-day,' ' now in this day '; cf. Matt. vi.
30 ; = Ott. nonffo agijigak (Bar.) v. 28. Mso kishkuk ' every
day,' ' daily ': etso numekishkuk " every Sabbath," Acts xviii.
4 : comp. Mass. ase-kesukok-ish, v. 10. Esh-wisiniak ' some-
thing to eat'? formed, apparently, from ives'na 'he eats'
(feeds) ; see tehaiek eki-cois^nacoat ' all did eat,' kitcM ka-wis'-
netchuk 'Hhej that had eaten," Matt. xiv. 20, 21, ecois'nit
' when he eats,' xv. 20: comp. Ottawa v. 29.

6. PonentumooUhnak for Chip, honigidetawishinam, Bar. v.
24, or rather, for Chip, hdnendamawishinam from another form
of the ^Qvh (hSnindamawa, Bar.). 3Ils'nukinanin 'debts,'
literally, ' things written down ' (Chip, masinaige ' he makes
marks on something, he writes,' whence, masinaigan writing,
a book, letter, delt, or score; Pot. m'sinukin. Acts. i. 1).

7. Keko (Chip, kego, v. 27) ' do not,' prohib. particle.
Shonishikak = Chip. izhicoizMshikangen (v. 27), Ott. ijiwijichi-
kange, v. 28. Qu'tchipen'mukoiak ' that we may be tempted,'
from the equivalent of Chip, nin gatcMbia ' I tempt him '
(and win godjipwa - 1 try him ') Bar. ; comp. v. 27.

8. Otapinish'nak ' remove from us.' Tchaiek ' all,' 'every';
or as an adverb, ' wholly, entirely.' Meiiimk ' evil,' Chip,
and Ott. ynaianadak (Bar.).

9. Comp. Chippeway version 27. A'aAwA; = Chip, kakinik
' forever.'

On Algonkin Versions of the Lord's Prayer. 89

31. POTAWATOMI.

COUNCIL BLUFFS, MO.
From Eev. P. J. De Smet's Oregon Missions.

Nosinan wakwik ebiyin :

1. Ape kitchitwa kitchitwa wenitaraag kitinosowiii.

2. Eitakosiyin ape piyak.

3. Kitewetako tipu wakwig, ape tepwotakon chote kig.

4. Ngom ekijikiwog michiiiag mamitchiyak.

5. Ponigetedwichinag kego kaclii kichiinakineyi, ponigeled-

woiket woye kego kaclii kichiimidgiti.

6. Kinamochinag wapatadiyak.

7. Chitcliiikwan neinmocbinag meyanek waoticlikakoyakin.

Ape iw nomikug.

The Potawatomis, after the surrender of their lands in In-
diana and Illinois, were removed, between 1836 and 1841, to
a reservation near Council Bluffs, Mo., where they were
visited by Father De Smet. Prom the absence of the inter-
linear translation which he has supplied to other versions
printed in his Oregon Missions, and from the defective punc-
tuation of this, I infer that he did not himself understand
the Potawatomi language, but copied this prayer — perhaps
not with perfect accuracy — from the manuscript of a resident
missionary. It preserves some of the dialectic peculiarities
of the preceding (Lykins's) version, but seems to have been
partly borrowed from the Ottawa and Chippeway of Baraga.

Wakwik, Ott. and Alg. (not Chip.) wakwing. Ape, in 1st,
2d, and 3d petitions, for Chip, apegish, apidash, ' I wish '
(Lat. utinam). Kitchitwa-wenitamag for Ott. kitchitwa-wenda-
ming, v. 28. Kit-inosoivin, Ott. kid-anosowin ' thy name.'

Enakosiyin 'when thou appearest' (or ptcp. 'thou appear-
ing'}, for Chip, ndgosiian, from ndgosi ' he appears, is visible '
(Bar.). Ape piyak ' I wish thou mayest come to us,' — from
n'pia ' I come to ' ; comp. Baraga's Chip. v. 24.

4. ' To-day give, us our food ' : mamitchiyak, Ott. meme-
chigo (Bar. v. 28) ; comp. ge-midjiiang, v. 24.

5. Kego kachi for Cliip. gego ga-iji,v. 24. Ponigeledwoiket,
by error of the press (or the copyist) for bonigetedwoiket.
Woye for Chip, awia, v. 24, and Alg. v. 23.

90 J. H. Trumbull,

6. Kinamochinag, Chip, kinaamawichinam, v. 24; wapata-
diyak, Chip, wabatadiiangin.

7. OUtchiikwan, Ott. and Chip, atchitchaii, vv. 24, 28,
' aside, away' (Bar.). Meyaneh (meanuk, Lykins), Chip, and
Ott. maianadak ' evil.'

32. MENOMONI.

WOLF ElVEK, WISCONSIN.
Rev. Fl. J. Bonduel, in Shea's Hist, of Cath. Missions, p. 363.

Nhoiiniiiaw kishiko epian.

1. Nhaiishtchiaw kaietchwitchikatek ki wishwan.

2. Nhanshtchiaw katpimakat kit okimanwin.*

3. Eiienitaman nhanshtchiaw kateshekin, tipanes kishiko

hakihi de min.

4. Mishiamd ioppi kishixa nin pakishixaniminaw eniko

eweia 0anenon kaiesliixa.
6. Ponikitetawiame min ka eshishnekihikeian, esh poniki-
tetawaki9wa ka ishishuekiliiameywa.

6. Pon inisliiashiame ka kishtipeniSwane.

7. Miakonamanwiame 6e meti.

Nlianshenikateshekin.

When the "Maloumines" or " Folles Avoines " were first
known to tlie French, they seem to have been living on the
north-eastern shore of Lake Superior, between the Noquets
on the east and the Ouinipigous (Winnebagoes) to the west.
Before 1658, however, all these tribes had settled in the
neighborhood of Green Bay, — the Folles Avoines on the
banks of the river which still retains the name of Menomo-
neef. Manomnini, in other dialects Maloumin and Marou-
mini, is the Algonkin name of the ' wild rice ' (' foUe avoine '
of the French), the piincipal food of this tribe.

The materials for study of their language are very scanty.
Mr. Gallatin printed a vocabulary compiled by Mr. Doty ;
another, by Mr. Brace of Green Bay, was published in the
second volume of Schoolcraft's Collections (pp. 470-481).
Edwin James, in Tanner's Narrative, gave some Menomoni
words and phrases. Tlie language (as Mr. Gallatin observed)

* Read : kit okimauwin.

t Relations de la Nouu. France, HilO (p. 05), 1658 (p. 21), 1671 (p. 42).

On Algonkin Versions of the Lord's Prayer. 91

" is less similar to tliat of the Chippeways, their immediate
neighbours, tlian is almost any other dialect of the same
stock," east of the Mississippi. In the frequency of aspirates
and the elimination of nasals (e. g. kishiko, for Chip, gijikong;
hakihi for Chip, aking'), the Menomonees may have been in-
fluenced by their continued intercourse with the Winnebagoes.

The Rev. F. J. Bonduel was a missionary to the Menomo-
nies at Lake Powah^gan, near Wolf River, Wise, from 1847,
till their removal in 1852 to another reservation, at Shawa-
no Lake, between Wolf and Oconto Rivers*. The Menomo-
nies all, or nearly all, speak the Chippeway language, and I
infer that the instructions of the missionaries were given in
that tongue. t

Nhonninaiv 'our father'; nonhnainh 'my father' (Br.),
hohahnun ' father ' (Gal.) Kishiko (kayshaykoh, Br.) ' in the
sky' : comp. kayshoJi ' sun,' kayshaykots ' day' (Br.), kayzhik
' day' (James).

Nhanshtchiaw 'I wish that'^Pota. notehma, version 30.
KaietchwitchikateJc := A\g. kitchitwa-widjikatek, vers. 23. Ki-
wishnan ' thy name,' comp. Cree ki-wiyowin (vv. 18, 20), Mass.
km-wesuonk.

2. Katpiniakat =Pota,. kv^-piSmkit, v. 29: the formative
-makat (Pota. -mkif) is Chip, -magad, of " pei-sonifying " verbs,
by which action is predicated of- inanimate subjects (Bar. Gr.
85), ' it comes,' or ' lot it come.' Okimanwin, a misprint for

* Shea's History of Catholic Missions, pp. 392, 393.

t In 1855, Mr. Bonduel pablished, in France, as a " Souvenir d'une Mission
Indienne," a drama entitled " Nakam et Nigabianong son fils, ou I' Enfant perdu,"
— with a quasi-historical introduction. I mention it here as confirming my im-
pression that the Menomoni dialect was not generally used by the missionaries :
for the Menomonies. Nakam, " issue d'une famille illustre de la grande tribu des
Indions M^nnomonies," and her son, and his ancle Kashagashige, a Menomoni
chief, and his grandsire Shoninew, "guerrier trSs-Venomme," all — to judge from
the specimens of their language introduced in the drama — usually spoke bad
Chippeway instead of their vernacular. Kashagashigi prays to the Kijhnanito
(Great Spirit) as "kossinan gijiojong ehid," our father who art in heaven, (and
forgets the dialectic " nhonninaw kishiko epian"), while he falls into the mistake
of employing the inclusive plural in address, kossinan for nossinan, 'your fatlier
and mine' for 'thou, our father.' The other characters of the drama evince
similar ignorance of their own language, and disregard of grammatical proprie-
ties.

92 J. H. Trumhull,

oAmawwrn, 'kingdom,' ' rulership ' ; ahkaymowe (Br.), oko-
mow (Gal.) ' a chief.'

3. Hahiki 'on eartli' = Moh. hkeek, Cliip. aking, Abn. kik
(v. 7) ; Menom. ahkawe (Br.) ' eartli, land.'

4. loppi kishixa for /wp^z kisMxO' (kopai kayzhik, James,
' throughout the day') ? comp. ohmanhnayetv kayshaykah ' to
day ' (Br.). Mn-pakhUxaniminaw ' our wheat-bread-grain ' =
Ott. nin-pakwejiganimina (v. 28), &c.

.5. Oorap. Ottawa (v. 28), Potawatomi (v. 30): esh, ish-,
= Chip. iji ' so, as'.

6. Fon, poan ' do not' (James) = Chip, hon-, boni-, signi-
fying, as a prefix, " finishing, ceasing, stopping," &c. (Bar.) ;
comp. ponikitetawiame ' cease to think of against us' &c., in
preceding petition.

7. Meti ' evil' ; comp. Shawn. mocJitoo (version 34), Mass.
matchituk (v. 10); Menom. konwaishkaywot 'bad' (Br.),
kunwaysJieewut (Gal.), but machayawaytok 'devil' (i.e. bad
spirit ?) and mahtaet ' ugly ' (Br.).

33. SHAWANO.

"The Lord's Prayer in Shawauese," American Museum, vol. yi. (1789), p.
313.*

Coe-thin-a spim-i-key yea-taw-yan-oe :

1. 0-wes-sa-yey yea-sey-tho-yan-£e.

2. Day-pale-i-tum-any pay-itch-tha-key.

3. Yea-issi-tay-hay-yon-£e issi-nock-i-key, yoe-ma assis-key-

kie pi-sey spim-i-key.

4. Me-li-na-key-oe noo-ki cos-si-kie, ta-wa it thin-oe-yea-wap-

a-ki tuck-whan-a.

5. Puck-i-tum-i-wa-loo kne-won-ot-i-they-way yea-se-puck-i-

tum-a ma-chil-i-tow-e-ta.

6. Thick-i ma-chaw-ki tus-sy-neigh-puck-sin-a.

7. Wa-puu-si-loo waughpo won-ot-i-they ya.

8. Key-la tay-pale-i-tiim-any way wis-sa-kie was-si-cut-i-we-

way thay-pay-we way.
Amen.

The autlior of this version is unknown. Bis orthography
is peculiar. The vowels have the English sounds, and ay

* Re-printcd in Mithridutes, iii.(3), 358, but with several additional errors —
the fifth and sixth petitions joined in one, and the eighth divided in two.

On Algonkin Versions of the Lord's Prayer. 93

represents (as in day') a, ey (as in key) e ; oe (as in foe) o ;
ie final is the unaccented and abridged e (as in Annie) ; &c.

The first word, Coeihina (^^kothina) for ' our Father' has
the affixes of the inclusive plural possessive, instead of the
exclusive (noihina), and means, not ' thou our father,' but
' Father of thyself and us.' This mistake is not an uncom-
mon one : see Abnaki vv. 8, 9b, and Blackfeet v. 38, note.

I have not been at the trouble of pointing out or endeavor-
ing to correct the errors of the press by which this version is
obscured. Such notes as it suggests will be found in connec-
tion with Lykins's modern version (35) — though the two
have not many words in common.

34. SHAWANO.

MIAMI RIVER ?
Mithridates, iii.(3), 359, from Gen. Butler's MS.*

Neelawe Nootha spimmickicj ^ittahappieennie.

1. 01amic| '^nitta lellima ossithoyannic mechic.^

2. Pioyannic nieokimomina.|

3. Kiellelimella keelawanie kihosto poisic' ishiteheyannic

utussic assishic* poisic^ aspimonicke jatoigannic.

4. Keh meelic innuckie kassickie tewah moossockic nie

tock quanimic*

5. Tewah keh wannichkatta tiehe nie motochtoo poissic
. neelawe nihwannichkittama wietha nie motchhiqua.

6. Tickic'' motchie monnitto nih wannimiqua.

7. Teppiloo kee nepalimie wechic motta wiehae nih motchtoo.

8. Choiachkic wie-thakic kittapollitta asspimmichic tewah

olamic kee wissacuttawie tewah kee missic monnitto.
Mossackic, moossackic. Hawe.

Corrections :

1'^ Vator must have printed from a very bad copy of a worthless version. I
have indicated his mistaken division of the first two petitions and the invocation.
He suspected a mistake here, for he remarks, in a note (p. 360) that olamic, in
the doxology, is ' earth,' and yet it appears at the end of the first petition ; " so
kann dabey vielleicht ein Versehen obwalten."

^ Every word, in Shawano must end in a vowel or an aspirate. The copyist

* Gen. Richard Butler was one of the Commissioners who concluded the treaty
with the Shawnees (Shawanoes) in 1786, by which they received an allotment of
lands west of the Miami Kiver.

13

94 J- S- Trwmhull,

has sometimes mistaken a final e for c, but in other cases Gen. Butler was probar
bly misled by his Interpreter— perhaps a Mohegan— into omission of the final
soft vowel, writing c for hi or he. Every one of the twenty-four words in this
version which end in c requires correction to e or ki.
* For assiskie or -Kij',— the latter being the correct (locative) form.
5 For poisie (pisey, v. 33 ; piese, Lykins) ' like,' ' so.'
" For nie-tockquanimie. ' For tickie (lake, v. 35 ; thicki, v. 33).

Correcting spimmicMo to spimikie (comp. v. 33) and olamio
to olamiki, the invocation would read : " We my-father (or,
'our my-father') on-high there-who-dwellest within," — if
olamiki is, by forced construction, connected with the preced-
ing verb : but if it belongs at the beginning of the next
clause (as I have placed it), it stands in opposition to spimi-
kie, meaning, as in the doxology, 'below,' i. e. 'on earth'
(Del. allami ' within,' alama- in composit. ' under, below ' =
Chip, andma-, Abn. ara"mek 'beneath'); ' Here-below we-
wish (regard) thy-name greatly.' The next clause is un-
translatable, but was perhaps intended for ' Come-to-us [as]
our-ruler': Butler's translation is: "You are with us (or,
present), and we respect you as our king" — but this is mani-
festly wrong.

The author of this version can have had only very slight
knowledge of the language, and seems to have picked up his
words one by one, from an interpreter, and to have brought
them together without regard to their grammatical relations.
Not a single petition would convey to a Shawano the meaning
at which the writer aimed.

35. SHAWANO.

From The Gospel of Matthew [chapters i — xvii] translated into the Shawanoe
Language by Johnston Lykins, revised, &c., by J. A. Chute, M. D. (Shawanoe
Bapt. Mission Press, 1836.)

Waothemalikea mankwitoke eapeine :

1. Mamospalamakw'ke kehesetho.

2. Kokemiwewa we'peaei.

3. Ealalatimine wehenwe hiseskeke, ease eke mankwitoke.

4. Melenikea tape tikw'hi enoke kisakeke.

6. Winekitimiwenikea namosenahekinani, else winekitimi'
wikeche mieimosenahweeimacke.

6. CAena take nekesewasepa witi kochekothooikea.

7. Pieakwi wipinas'henikea timichitheke otche.

8. Ksikea keli okemiwewa cAena wisekike cAena wieiwe-

nakw'ke, Kokwalikwise. Aman.

On Algonldn Versions of the Lord's Prayer. 96

The Baptist Shawano mission was established in 1830, on
the Shawano reservation near the west line of Missouri, and
an elementary book (^Siwinowe Eawekitahe') was printed at
the mission press by Mr. Meeker in 1834. In all the publi-
cations by this mission, the orthographical system invented
by Mr. Meeker was adopted (see vv. 29, 30). In this system,
the notation of sounds varied with every dialect to which it
was applied ; thus, b stands in the Delaware for m, in the
Shawano for th; h represents Delaware and Potawatomi tch,
in Shawano it is a mere aspirate ; e is Delaware e, Shawano
oh soft, and so on. The (unfinished) version of Matthew has
no key to the pronunciation, and I leave the vowels as I find
them, and of the consonants I change, only, Mr. Meeker's h
and e, to th and ch, respectively. His a represents, generally,
the sound of English long a (in mane) but occasionally that
of a short (in a€) ; e, generally, the English e (as in me) ; o,
nearly as in note, but more open ; i is of uncertain value,
having sometimes the sound of Italian a (in far), but more
frequently standing for a neutral vowel for which other wri-
ters put a, 0, or M (y of the Bible Society's texts) : compare
Meeker's tikw'hi (bread), with tuchwhana, v. 33, and tukwhah
of Cummings's vocabulary.*

According to Heckewelder, the Shawanoes " generally place
the accent on the last syllable," — and this agrees with the
marked accentuation of Cummings's and Howse's vocabu-
laries.

Waothemalikea is a synthesis corresponding to Jones's Chip-
peway waosemegoyun and Zeisberger's Delaware wetdcheme-
lenk. The Shawanoes and Delawares have been allies and
have maintained unbroken intercourse for more than a cen-
tury. The influence of this relation on the mission-dialect
of Zeisberger has already been suggested (v. 17, note). Mr.
Lykins appears to have had in mind Zeisberger's Delaware
version of this prayer — which was already familiar to some
of the Shawanoes, probably, — following its order, and selec-
tion of words, rather than that of the English text. The

* In the key to pronunciation prefixed to Lykins's Shawano primer (Simnowe
Eawekitake) printed in 1834, the sounds of the rowels are as follows: a as in
mane, i as a in far, e as in me, o as in no, w as o in move.

96 J- S- Trumbull,

synthesis for ' our Father ' is framed on the primary -oth, to
signify ' Thou who art like a father to us.' Meeker has, nothi
'my father' (nothah. Cum.), vocat. nothahe, Hothemi 'the
Father,' noiliwi ' our father,' &c. Manhwitwe ' sky,' manhwi-
toke ' in the sky,' ' in heaven ' (menkwdtkee, -tokee, Cumm.)

1. ' Very-highly-exalted-be thy-name.' The primary verb
is strengthened by mamospi- 'very high' — comp. mamospike
ivitehewe "into an exceeding high mountain," Matt. iv. 8;
with lamaFwe comp. lamakothe ' honor,' Matt. xiii. 57 ; olami
'above,' 'exceeding' (Del. allowiwi, Zeisb., Mass. anue).

2. 'Thy rulership will -come.' Okemiwewe 'rulership'
('kingdom,' Matt. vii. 21). We (wa) is the sign of the
future, indicative or imperative, but ^eaei is in the indicative ;
comp. kisakeke tva'peaei ' the days will come. Matt. ix. 16 ;
peawi ' he comes,' peake ' they come,' peaei ' it comes,' peilo
' come thou,' eapitche ' when he came,' (Lykins).

3. 'As-thou-willest may-that-be on-earth as so-is in-heaven.'
Natalalati ' I will,' strengthening the short vowel in the con-
ditional mood, makes ealalati-mishe ' as he wills,' ealalati-mine
' as thou wilt,' &c. ; comp. Menom. enenitaman, Cree (v. 20)
a itaye'tumun, Chip. (v. 27) enendumun. We'henwi from heno
(^we, Howse) ' this' inanim. ohj., as in eno-ke kisakeke ' in this
day,' ' to-day' (pet. 4). Iseske (and hi-") ' earth,' here in the
locative, hiseske-ke; ahsiskee, Cumm., assiskeykie (v. 33).
Ease ' so,' Chip, iji, Menom. esh (v. 32), Ilin. icTii; hene ease
neke "that it might be fulfilled," i. e. 'this so so-be' (Matt,
xii. 17). Eke is perhaps a misprint for neke (Del. leek, v, 17)
' it so is.'

4. ' Grive-us enough bread this day-in.' Tapi = Mass. tdpi
' enough' ; comp. Chip, nin dehis ' I have enough,' nin dehia
' I satisfy him' (Bar.). Tiktv'hi (tukwhdh, Cumm.) ' bread,'
Moh. tquogh (v. 13). Enoke ' in this,' ' now' ; enoke kisake-
ke 'this day-in'; enokeekahsakeekee, Cumm.; comp. Del. eli-
gischquik (Zeisb.), Cree anmts ka Jcisikak (v. 20b.), Nipis.
nongom gijigak (v. 24).

5. ' Forgive-us our-bad-doings as we-shall-forgive-them Ihey-
who-do-us-harm.' The princijDal verb is related to Alg. (Chip.)
manisitam- 'to lose from mind' (see v. 23). Miche, maohe

On Algonkin Versions of the Lorofs Prayer. ' 97

(=Mass. and Chip, matchi) ' bad,' as adj. inan., machike ' evil,':
macheldniwaw ' badness, sin * ; machenaheke (mosenaheki) ' bad
doing.'

6. 'And do-not lead-us where-in we are-tempted ' ? Chena
(so, in Meeker's ortliography) for ' and.' Take ' do not,' =^
Mass. ahque, Moh. cheen, Dai. katschi, &c. ; in v. 33, thicki.

7. Pieakwi \ie = ai, or Englisli t nearly ; Meelier writes
Siemin for ' Simon,' Tieile for ' Tyre' ;] used for the conjunc-
tion ' but,' and sometimes for ' only ' ; its primary meaning
seems to be, ' on the other side,' ' on the contrary.' The final
otche (^oce, Meeker) is the post-position 'from,' Chip, ondji;
ti-miehitJie-ke otche ' from what is bad ' ; muchdhthee ' bad,'
Cumm.

8. ' For thou dominion and power (strength) and glory
(magnificence ?).' Keli Qceyla, v. 33, keelah, C.) ' thou.' Wi-
sekike ' power,' Matt. ix. 8 ; comp. wisekike ' he is able, has
power,' wesekikwelane ' a strong man,' Matt. ix. 6, xii. 29 ;
(ijuishkdnwee ' strong,' C).

Kokwalikwise ' always,' ' at all times ' {kokwelahkwdhshee
' forever,' C.) ; comp. kokwa-kiehe ' every where,' ' whitherso-
ever,' Matt. viii. 19 ; kokwa-nathi ' whosoever,' v. 19 ; (and
teldhkwdhshee ' never,' C.) : co.mp. Chip, kakina ' all,' ' the
whole,' ' entirely ' ; kdginig (Ottawa kdgini) ' always, contin-
ually' (Bar.).

[PSEUDO] SHAWANO.

" Savanahic6 "; from Chamberlayne's Oratio dominica in diversas . . linguus
versa (1715). Re-printed by Vater, in Mithridates, iii. (3), 358.

Keelali Noss^ kitshah aw^ Heyring:

1. Yah zong seway ononteeo.

2. Agow aygon awoanneeo.

3. Yes yaon onang ch^ owah itsch^ Heyring.

4. Kaat shiack Mowatgi hee kannaterow tyenteron.

5. Esh keinong cha haowi eto neeot shkeynong haitsh^

kitsha haowi.

6. Ga ri waah et kain.

7. Isse he owain matchi.

Agow aigon iss^ sha wanneeo egawain onaing. Neeo.

I have inserted this version, not because it is Shawanese —
which it certainly is not — but because it has been copied as

98 J. H. Trumbull,

such, from Chamberlayne, by Hervas, Bodoni,* Vater, and
Auer.f It does not belong to any one language ever spoken
by an American tribe. The first two words, " Jceelah nossS,"
are of Algonkin origin, and the pronoun may pass for Shawa-
nese. Heyring was probably transferred from the English
' heaven,' but with a locative inflection (j-ng') which was
not found in the Shawano. ' The greater part of the version
looks as if had been made up from some Iroquois dialect,
half-understood by the translator. The text was, we may be
sure, bad enough at the first ; and it has been hopelessly cor-
rupted by copyist and printers. In the 4th petition we seem
to recognize in kaat sMack, Mohawk kdssha (as Campanius
wrote it) ' give me,' cassar (Long) ; and in kannaterow, Iroq.
kanadaro (Long), canadra (Camp.), ' bread,' kanatarok, Gal.;
in hee and issS, the Iroq. pronouns, ii and isS, ' I, me, or us,'
and 'thou': in agow, the Iroq. equivalent {akcoa, kocoa) of
Alg. ketchi ' greatest, chief,' &c. ; agow aigon isse sha wanneeo
is Iroq. akmekon ise sewenniio ' of-all thou art-master '; with
which comp. (2d pet.) agow aigon awoanneeo, intended to
signify ' be master of all.' In the 5th petition, eshkeinang was
probably written as one word, and eto neeot shkeynong may
have been etonee otshkeynong (Iroq. ethoni ' so ').

Chamberlayne, in his preface, says that this version —
" Savanahioam, linguae circa Canadam usitatce, — misit Rev-
erendus Doctor le Jau, V. D., Minister S. Jacobi in Caroli-
nam Meridionali."

36. ILLINOIS (PEOUARIA).

As printed by Bodiani, Oratio Dominica in CLV Linquas ("Paris, 1806) "ex
MS."' [The notation is nearly the same employed by JRasles and other Jesuit
missionaries: OM is substituted by the printer for Gravier's 8 (oo, Germ, u) ■ the
vowels as m German ; c (used only before a and o) as it; ch nearly as in English •
g IS sq/l before e or i; gh, as g hard.]

Oussemiranghi kigigonghi epiane :

1. Cousseta mourinikintcke' kiouinsounemi.

2. Kitepei-inkiounemi piakitche.

» Oratio Dominica in CLV Linguas (Parmaj, 1806) : " Sarohanice; Ex Cham-
berlaynio.''

t Sprachenhalle. Das Vater-Unser in mehr als 200 Sp-achen md Mundarten u
s. w. No. 595. '

On Algonldn Versions of the Lord's Prayer. 99

3. Kigigonghi kicou echiteheianiri nichinagatoui, akiski-

onghi napi nichinagouatetche.

4. Acami ouapankiri eouiraouianghi kakieoue^ miriname.

5. Kichiouinachiamingi ichi pounikiteroutakianki, rapigi

pounlkiteroutao ainame kichiouinariranghi.

6. Kiaheoueheoueghe toupinachianmekinke chincheouihi-

name.

7. Mareouatoungountchi cbecouihinaine.

Vouintchiaha^ nichinagoka.

^ Bead : coussetaimourinikintche. ^ Por aouiraoui nounghi kalcicoue 1 see note,
infra. ' For Ouintchiaha.

A copy of this version, evidently from the same original,
was communicated to Dr. John Pickering, in 1823, as from
a MS. grammar and dictionary of the Illinois language. The
MS. may have been that of Father Boulanger, missionary to
the Illinois in 1721. The version is more probably that of
Father James Gravier, S. J., missionary from 1687 to 1706,
who " was the first to analyze the language thoroughly and
compile its grammar, which subsequent missionaries brought
to perfection."* I have recently had the good fortune to
discover the long-lost dictionary of Gravier, with additions
and corrections by his successors in the Illinois mission, and
by its aid I am enabled to correct some — though not all — of
the errors of Bodiani's copy.f

The first Algonkins from the southwest who visited the
French post on Lake Superior called themselves Iliniweic
'viri,' in the singular Ilinicoa; whence, says Dablon in the
Relation for 1671, the southern Indians were called, generally,
Ilinois, "just as the name of Ottawas (^Outaouacs) was given
to all the upper Algonkins, though of different nations, be-
cause the Ottawas were the first who became known to the
French." When Marquette visited the Mississippi, in 1673,
two principal tribes of the Ilinois nation, — the Peouaria and
the Mouingouena — lived west of that river, north of the Des
Moines. $ The KasJcasMas were on the upper Illinois, and to
this region the Peouarias, soon after Marquette's visit, re-

* Shea's Histori/ of Am. Catholic Missions, pp. 414, 41.5 [from Father Marest
in Lettres Edifiantes] .
1 1 have cited this MS. Dictionary as Gr.
t Formerly the " Mouingonan River.''

100 J. R. Trumbull,

moved. The Tamarouas and Oaoukias were to the south, near
the east bank of the Mississippi. These five tribes constituted
the Ilinois nation — to which was subsequently added a sixth,
the Metchagamea (of a different dialect). The great village
of the Kaskaskias, 1680-1700, was south of the Illinois River,
between it and the Vermillion. The Peouarias were on the
north side of the Illinois, near La Salle's fort (and the present
village of Utica), and it was here that Gravier resumed, in
1693, his mission work among the Ilinois, and built a chapel.
His MS. dictionary is of the Peouaria dialect, in which r is
used for the more common Illinois I or n*

The French missionaries found the Ilinois language " very
different from that of any other Algonkin nation."! Mar-
quette mentions the differences of dialect between remote
villages of the nation, but these were not so great that the
inhabitants could not converse together, f

The Miamis were allies of the Illinois, and spoke a dialect
of the same language, of which we have some vocabularies ;
one in Volney's Tableau &c. des Etats-Unis (Paris, 1803), vol.
ii. pp. 525-532, and another, from MS. authorities, printed
in the Comparative Vocabulary to Gallatin's Synopsis.

The Peouaria dialect must have been soft and musical, in
comparison with others of the same family which are known
to us. Almost every syllable terminates with a vowel : the
only exceptions are those in which the vowel is followed by n
(nasal ?) before g, k, ch, and tch, in the nest syllable. The
proportion of consonants to vowels, in the written language,
is very small. Some words are framed entirely of vowels,
e. g. coaicoa [u-a-i-u-aj 'he goes astray'; mami [u-a-u-i, or,
with imperfect diphthongs, ^^a-M^' [' an egg']; miwma [u-i-u-u-a]
'he is married' ; in many others, there is only a single semi-
vowel or consonant proper in half a dozen syllables, e. g.
aimaakimi 'there is yet room'; a'iapia 'a buck.' In acoue-
ouateoui (acmecoatecoS , Gr.) ' it leans, is not upright,' we have
but two consonants.

* He gives ; " Inooea, Ilinois, peuple " : " Irinma, un liomme fait " : "Irencoeooa,
il pavle Ilinois" ; " nit-erenooe, je parle Ilinois, je p.irlc ma langue."
t Relation, 1667, p. 21.
XNarralive, in Shea's Discovery of the Mississippi, 245.

On Algonkin Versions of the Lord's Prayer. ill

Tlie- meaning- aimed a* was- "'Thou -who
art asa ftrtlter toua,'" bat the pronominal prefix of flie first
person is^ omitted-. Nmm ' my fother,' a7S8ar-* 'Ms father ';
nitf-msmia, ' I ha-ro him for a father.' The- final -ervmgJii has
the meainaiig of 'su'oh as,' or 'like.' MgigmngUy in the
locative, from kigigmi ' sky, day ' (fe). Upiane, 2d pers. con-
di€i0na-lj, from> nit wpi 'I sit' ("il se dit de toute sorte de
svhoa^mv^" Gr.)'.

Jl. Bead', c(Dssetaima)rmikmtche Jii-minsmnemi 'make it to be
spoken> with fear thjr-name '; nv-emssa ' I fear him,' ni-cmssetan
' I fear it,' wv-amssitcb-iamcov ' I cause myself to be feared when
I speak.' Acoinsmnerrd 'his name,' from winscoa 'he calls
himself,' winseoni ' a name ';- the- final mi is the mark of pos-
session or personal appropriation.

2. Kirteb'erinMmnemi ^thy mastery'; from the same root as
Abn. Jie-tepeltemwaghen (v. 6), Oree ke-tipaye' chekawin (v. 20),
Mg. Mi-tebeningewin (v. 23); II. ni-teberinki 'I am master,'
m-teberinki'(Sone-mi ' my mastery, my governm-e-nt.' Piakitehe
' let it come,' imperat. 3d sing, (inan.) from ni-pia ' I como ':
comp. Dei. peyewiketeh \jpejewiketsch, Zeisb.], Pot. piyak, v. 31.

3; ' In-heaven the-thing thou-thinkest is-so-done, on-earth
likewise so-Iet-it-be-d'one.' Kieco '^ something' (Chip. gSgo},
"maiis ordinairement ii ne dit pas seul" (Gr.). Nit-ioMtehma
' I so think,' literally, ' I am so (iohi') in heart Qtehe),' Chip.
wincll iji-dSS "my heart is so" (Bar:). Niehinagatooi or
(without the initial n) icMnagntwi ' it is so done.' Akiskimi
and aehiskim ' earth, land ' (Gr.) ; comp. Miami akihkeme,
Kikapou akiskiii (Barton), Oree and Shawn. assisM, Montagu.
astsM (y. 22). JVapi 'in the same manner, likewise.'

4. There are errors in the printed text, and the meaning
of the original is thereby made doubtful. This seems most
probable: "Of every day [our] portion, this day give us";
and if so, we must read : egamd ouapankiri aouiraoui nounghi
kalHsmme mirinmne. jB^'ami ' at all times.' Ouabankiri from
owe^cmkie'^ when day comes ' (lit. ' when it is light'), and so,
' of the day,' or ' the day's '; strictly, ' of the morning,' i. e.
' of the morrow ': egami mabankiri ' of every morrow '; so,
egami maiaccoeritohi (Gr.) ' every noon.' Rami ' portion,
14

112 J. H. Trumbull,

share '; ni-^ami " my portion, my share of food, of meat,
&c.," aoiirami "his portion, food, that on which he subsists"
(Gr.). Nmnghi kakicooe (eind JcaMscwe') 'to-day,' Chip, non-
gom gijigah (v. 24), Ott. noTigo agijlgah. Miriname, from ni-
mira ' I give it him '; but the verb nit-aramipmra ' I give him
food ' would have better expressed the meaning aimed at.

5. ' Those-who-do-us-wrong as we-pardon-them, the-same
pardon-tliou-us when-we-do-wrong.' Ni-kichiminara ' I offend
him by my conduct, ni-kichihaai ' I do wrong to myself; comp.
Fota,. kiohiimidgm (y.H'). lohi ' as,' Chip. iji. Ni-pamiki-
tercotawa ' I cease to be offended at him,' ' I pardon him ';
comp. Potawatomi vv. 30, 31, Ottawa v. 28. Rapi, rapigi
(same as napi, pet. 3), ' in like manner,' ' all the same.'

6. ' When-thou-leadest-us where-we-may-fall, make-us-
strong"? I am not confident of the accuracy of this transla-
tion, for I can make nothing of the first verb, and suspect an
error of the copyist. The second verb is from the primary
ni-pinechine ' I fall down,' 3d pers. pinechincoe. The last is
from chincMmihiwi ' he makes him strong,' ' gives him
strength,' causative from chinchimi ' strong, firm ' (comp.
ni-cMnchioosi 'I am strong'; ni-chinchiooitehe 'I am strong
hearted,' Gr. ; Chip, nin-songis, nin-songidee. Bar.).

7. " From-evil deliver-us.' MarematmngaracatcM " an mal,
an p^che " (Gr.) ; the root mare denotes " something bad,
evil"; marematootanto kihiaki "confess thy fault," ni-mareoaate
" I have missed the mark," have failed, &c. Ni-chicaaiha ' I
save him, deliver him from his enemies,' whence checmihimeta
' one who saves,' ' the Saviour.'

OOintchihaha " pint a dieu que " (Gr.), lit. ' so do for us ';
ni-oointcUha ' I do to him ' good, or evil [the root, wntchi
(Cliip. ondji} means ' because of,' ' on account of,' and the
verb causative, ni-wintcMha means, primarily, ' I do to him on
account of ' or ' because of an implied motive ; hence ' I re-
ward him for,' and ' I punish him for,' and ' I do penance,'
i. e. ' punish myself for it '] . NicUnagoka, same as icUna-
gmki (comp. nichinagatoai, pet. 3) ' so [be it] done.'

On Algonkin Versions of the Lord's Prayer. 113

37. ILLINOIS.

MODERN PEOBIA ?

From Pewani ipi Potewatemi Mimnoikan, eyowat nemadjik, Catholigues Endjik
(Baltimore, 1846), a R. C. primer for one of the mixed missions, Peoria and
Potawatomi.*

Osimirangi peminge epiyan :

1. Wendja matchi tipatamangi kiwinisonimi.

2. Wendja matchi piyarotauwika kimauwioni.

3. Chayi kitaramitako yochi pemingi, wendja matchi nichi

ramitorangi wahe pemamikicingi.

4. Inongi wasewe mirinammi mitchiangi.

5. Ponigiterotauwinammi nimatchi mitoseniwionanni nichi

ponigiterotauwakki chingirauwerimidjik.

6. Kirahamawinammi ichka nissassiwangi.

7. Wendjisweriminammi nichika mereoki chiriniciwangi.

Wendja matchi nichinakoki.

A mission was established by Father Van Quickenborne
(S. J.) in 1836, among the Kickapoos, and the Kaskaskias,
Peorias, Weas, and Piankeshaws, remnants of tlie Illinois
and Miami nations, near the Osage River, in the Indian Ter-
ritory. In 1834, the Peorias numbered only 140, of all ages,
and of the Kaskaskias only one man of the full blood and 60
half-breeds remained. A few years later, the Kickapoo mis-
sion was united with St. Mary's Potawatomi mission, on
Sugar Creek,! — and the little primer from which this version
is taken appears to have been prepared for the use of scholars
from various tribes. At this time, " the Weas, Piankeshaws,
Peorias, and Kaskaskias, were in fact but a single tribe. By
frequent intermarriages and adoptions, their distinctive char-
acteristics, if any ever existed, had disappeared. They re-
sided upon the same territory, and spoke the same language."^

The dialect, as appears by comparing this version with the
preceding, does not differ widely from that of Gravier's Peo-
uaria mission. Comp. Osimirangi, oussemiranghi ; epiyan, epi-
ane ; kiwinisonimi, kiouinsounemi (' thy name ') ; mirinammi,
miriname ('give us'); ponigiterotauwinammi, pounikiterouta-
ouiname (' forgive us ') ; &c.

* Pronounce : g always hard {=gh of Gravier) ; w as in English (^ 8 of Gra.
vier, ou of v. 36). f Shea's Bistory of Am. Cath. Missions, pp. 461-465.

I Report of the Conimissioneripf Indian Affairs, 1851, pp. 7, 9Q.

]^14 J- Ji- Trumbull,

Peminge 'on high' or ' iu heaven,' in the invocation and
3d petition, is spemingU of Oravier, Shawano spimmickie
(v. 34), Potaw. shpumuk (v. 30), Chip, ishpiming (v. 27).

Inongi wasewe 'to day' (pet. 4) =namgU wa'seemi, 'Gr. ;
but wassecoi means 'light' or <■ d.a.y -light; rather tkaii 'day
time; and Gravier's ncongli kaJcieoue is the more correct.

Yochi . . . wahe, ' there ' . . . ' here,' in pet. 3, = iwchi,
wahi, Grav.

37. SITSIKA (BLACKFOOT).

From Rev. P. J. De Smet's Oregon Missions (1845-6).

Kinana spoegsts tzitt^pigpi :

1. Kitzinnekazen kagkakomimokzin.

2. Nagkitapiwatog neto kinyokizip.

3. Kitzizigtaen nejakapestoeta tzagkom, nietziewae spoegsts.

4. Ikogkiowa ennoch matogkwitapi.

5. Istapikistomokit nagzikamo6t komonetziewae nistowfi.
Nagkezis tapi kestemodg.

Spemmodk mat^akoziep makapi.
Kamoe manitigtoep .

As translated by De Smet :
" Our-Falher in-heayen who-art : Thy-name may-it-be-holy. ^ Thy-reign may-
it arrive. " Thy-will may-it-be-done onearth as-it-is in-heaven. *AlI-we-nee(l
this-day unto-us-grant. ^ Forgive the evil we have done as we pardon the wrong
we have received. " Help-us against sin. ' From-all what-is-evil deliver-us.
May-it-be-so."

So little is yet known of the grammatical peculiarities of
the Sitsika language, that it is hazardous to question either
the merit of this version or the accuracy of De Smet's re-
translation. Mr. Gallatin showed that of 180 words in the
Sitsika vocabulary obtained by Mr. Hale, 54 had affinity with
the Algonkin," and this fact authorized the inclusion of tlie
language in the great Algonkin family. But its kinship to
eastern members of that family is very remote. In a ma-
jority of words, Algonkin roots are so disguised by change of
form or meaning that their identity is not easily establislied.

Several vocabularies, besides Mr. Hale's, have been pub-
lished. Tliose to which I shall here refer are Dr. Hayden's
— preceded by a valuable sketch of the grammar — in Contri-
butions to the Ethnology and Philology of the Indian Tribes of
the Missouri Valley (1862), pp. 257-273, J. B. Moncroie's, in

Qn Al^on'kin Versions qfthe Lord'^s P/rayer. 115

Schoolcraft's Indian Tribes^ <&q.\(^o\. ii. pip. 494-505), and
Joseph Ho-wBe's in the Prooeedings of the Phihlogical Sodety
(vol. iw. pp. M4-112).

In Kinand ''Our iPather,' I suspect the not uncommon mis-
take of employing the affixes of the inclusive plural, im the
vocative. God may be properly spoken of, in the third person,
as ' yomr and my (our) Father,' hut may not toe so addressed
in the second person. The ¥Oca;bularies, however, with a
single exception, seem to indicate a disregard — or a stery
imperfect recognition of any distinction in the Sitsika dialect
of tlie two forms of the first person plural. In Howse's
(duplicate) vocabularies these forms are liopelessly con-
founded. Moncrovie gives : " God, Kinnan, or my Father,"
and for " my Father, Kinnan "; but for " my son, nooousse,"
" my sister., nieiis" .&c. Dr. Hayden says nothing of a dis-
tinction by jpronominal affixes, bnt gives some examples of a
peculiar form of -dual, in verbs — by the insertion, between
the pronotm and the stem, of semi'sto ^' both., or iiwai"; e. tg.
nitoijfilehpincm * we are eating,' n'semi'sto-yikhpinan ' we are
both eating ': ia'hsoyiks ' they are going to eat,' ia'ksemisto-
yi' wales ' they two are going to eat'; and in some -of his ^ex-
amples of verbs, the 1st and 2d persons plural appears to be
.both exclusive — 'we ourselves alone,' ;and 'you yourselves
alone.' When the language is more thoroughly investigated,
it will probably exhibit, in its dual and plural fomas, closer
affinities to the Dakota and Iroquois than to tlie eastcui
Algonkin.

The prefixed pronouns excepted, only two or three words
in the whole of this version strike the eye as unmistakably
Algonkin:

Kitzinnekazen ' thy name,' is Alg. •Ut'ijinikazoain (v. .23) ;
ninikos' "name," sintikos' "his mame " (Haydem) — but
these mean, rather, ' I am caOled,' ' thou ai-t called .'

Ennoch for ' to-day,' in the 4th petition, is the equivalent
of Cree anndoch ' at present ' (Howse) ; see v. 20b. MoMi*
' DOW ' (Hayd.) anouk ' to-day ' (M.). {Dakota, ma'lca^nakaa.',
'just now, to-day, lately.']

* Kh."as in Gaelic Loch"; ch as in chin, church.

116 On Algonkin Versions of the Lord's Prayer.

Nietziewae ' so as ' (pet. 4) ; comp. homo-nietziewae (pet. 6) :
where ^ete^■ = Chip. iji 'so, like' — but suggests Dakota
Jiechin, hecJiecha, echen, ' so,' and Assinib. aitchaizi ' so,' ' so
as.' Nitvli ' like,' nato'tsi ' so, in like manner ' (Hayd.) ; in
compos, niilso-, notse-, ' like.'

In other words, the family likeness is less clearly traced :
spoegsts 'on high ' (" in heaven," De S.), represents Chip.
ishpiming, Shawano spimiki, Pota, shpumuk (y. 30) : comp.
spSh'tsi ' above,' spdhhts ' sky,' spi • high ' (Hayd.).

Tzittdpigpi " who art" (De Sm.) : etapi ' to live,' kitzeta'-
tapi 'you live,' pi'it ' sit down ' (Hayd.) ; Alg. epi-an from
api ' he sits, remains ' (v. 23) : sahkaitahpai ' he lives '
(Howse), apiu ' to sit ' (Hale).

Tzagkom "on earth," is from sa'ko 'ground' 'country';
sakomi-itsio ' in the ground ' (Hayden) ; comp. akh'o ' land '
sukh'um ' earth' (ksahkoom, Gal.) We have in this last only
a faint reminder of Shaw, assiski, Cree asM, Chip. aJd — to
which Mr. Gallatin refers it. It is perhaps more nearly re-
lated to Chip. -kamig,z,n inseparable generic denoting 'place'
and sometimes ' ground, land,' as in Chip, anamakamig ' under
ground,' mino-kamiga 'the ground is good'; Gvee waskitas-
kamik ' on the [surface of the] earth.'

iJo^/aowa, which Mr. De Smet translates by " all wo need,"
is ikaku'yi (Hayden) ' food,' literally, ' plenty to eat,' from
akau'i ' much, a heap,' and o'yi ' he eats.' [So, Dakota taka
yutapi 'food, something to eat,' yu'ta 'to eat,' ya'ta 'to speak,'
ya (prefix) denoting action of the mouth, Riggs.J

The 5th, 6th, and 7th petitions are hopelessly tangled, and
it is not surprising that Father De Smet quite lost trace of
the original and mis-placed his interlinear translation. Wliat
he supposed to be the 6th was intended for the last clause of
the 5th petition : the words -netziewae nistowd [nistu'a ' I, me']
for ' as we,' separate istapikist-omokit nagzik-amodt from nag-
kez islapikest-emodg .

Makapi for "evil"; makaps' 'bad' (adj.), bakaps' 'bad,
lazy' ; maksinum' ' mean,' nitokaps' ' I am bad,' (Hayd.) ; pa-
kapsi ' bad,' machapsi ' ugly' (Moncr.).

^ IV

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