LETTER XXV.
TO MR. HECKEWELDER.

Philadelphia, 1st October, 1816

Dear Sir.—Various professional avocations have prevented me from answering sooner your kind letter of the 5th ult. I thank you for the Delaware translation of the Lord’s prayer; it does not differ much from that in Loskiel, but the English explanations which you have given add greatly to its value.

The information which your letter contains on the subject of the annexation to the verb of the form or inflexion indicative of the gender, is quite new to me. Though I was already acquainted with the principle on which this takes place, I was not fully aware of the extent of its application. We have already noticed and remarked upon the combination of the pronominal form with the active verb307 in “getannitowit n’quitayala, I fear God;” in which the pronoun him is expressed by the last syllable ala or yala, so that it is the same as if you said “God I fear him,” in Latin Deus timeo eum, and by contraction, Deus timeum. With this it is not difficult to pursue the same course or “plan of ideas,” by connecting not only the subject pronoun, but its gender, animate, or inanimate, with the verbal form. The idea of the sexes, if the language admitted of it, might be expressed in the same manner. Thus also Latin words might be compounded on the Delaware plan. If I wished to express in that manner “I see a lion,” I would say leo video eum, and by contraction videum; and if the object was of the feminine gender, I would say videam, for video eam. The difference between the Latin and the Delaware is that in the former the ideas of the pronoun and its gender are expressed by a nominal and in the latter by a verbal form. I consider leonem video, as a contraction of leo eum video; the n being interposed between leo and eum, and the u in eum left out for euphony’s sake. In the same manner fœminam appears to me to be contracted from fœmina eam;308 whence we may, perhaps, conclude that in the formation of different languages, the same ideas have occurred to the minds of those who framed them; but have been differently combined, and consequently differently expressed. Who would have thought that the barbarous idioms of the American savages could have thrown light on the original formation of the noble and elegant language of ancient Rome? Does not this very clearly shew that nothing is indifferent in science, and above all, that we ought by no means to despise what we do not know?

I thought we had exhausted all the verbal forms of the Delaware language, when I accidentally fell upon one which Zeisberger has not mentioned in his grammar, but of which he gives an example in his vocabulary or spelling-book. It is a curious combination of the relative pronoun “what” or “that which” with an active verb, regularly conjugated through the several transitions or personal forms. The author thus conjugates the present of the indicative.

FIRST TRANSITION.

Singular. Plural.
Elan, what I tell thee, ellek, what I tell you
elak, what I tell him. elachgup, what I tell them.

SECOND TRANSITION.

Singular. Plural.
Eliyan, what thou tellest me, eliyenk, what thou tellest us,
elan, what thou tellest him. elachtup, what thou tellest them.

THIRD TRANSITION.

Singular. Plural.
Elit, what he tells me, elquenk, what he tells us,
elquon, what he tells thee, elquek, what he tells you,
elat, elguk, what he tells him. elatup, elatschi, what he tells them.

FOURTH TRANSITION.

Singular. Plural.
Elenk, what we tell you, ellek, what we tell you,
elank, what we tell him. elanquik, what we tell them.

FIFTH TRANSITION.

Singular. Plural.
Eliyek, what you tell me, eliyenkup, what you tell us,
elatup, what you tell him. elaachtitup, what you tell them.

SIXTH TRANSITION.

Singular. Plural.
Elink, what they tell me,, elgeyenk, what they tell us,
elquonnik, what they tell thee, elgeyek, what they tell you,
elaachtit, what they tell him. elatschik, what they tell us.

Thus I have given myself the pleasure of transcribing this single tense of one of the moods of this beautiful verb, which I find is used also in the sense of “as I tell thee,” &c., and is a striking example of the astonishing powers of this part of speech in the Delaware language. Can you tell me where those powers end? Is there anything which a Delaware verb will not express in some form or other? I am no longer astonished to find that Mr. Zeisberger has not displayed in his grammar all the richness of this idiom. A single verb, with its various forms and transitions, would almost fill a volume, and there are no less than eight conjugations, all of which were to be explained and illustrated by examples!

But it is not in the verbs alone that consist the beauties of this language. The other parts of speech also claim our attention. There I find, as well as in the verbs, forms and combinations of which I had not before conceived an idea. For instance, Zeisberger tells us that there are nouns substantive in the Delaware which have a passive mood! Strange as this may appear to those who are unacquainted with Indian forms, it is nevertheless a fact which cannot be denied; for our author gives us several examples of this passive noun, all ending with the substantive termination wagan, which, as you have informed me, corresponds with the English ness, in “happiness,” and the German heit or keit, in the numerous words ending with these syllables. Permit me to select some of the examples given by Zeisberger.

Machelemuxowagan, honour, the being honoured. Gettemagelemuxowagan, the receiving favour, mercy, tenderness. Mamschalgussiwagan,309 the being held in remembrance. Witahemgussowagan, the being assisted or helped. Mamintochimgussowagan,310 the being esteemed. Wulakenimgussowagan, the being praised. Machelemoachgenimgussowagan, the receiving honour and praise. Amangachgenimgussowagan, the being raised or elevated by praise. Schingalgussowagan, the being hated. Mamachtschimgussowagan, the being insulted.

You will, I am afraid, be disposed to think that we have changed places, and that I am presuming to give you instruction in the Delaware language; but I am only repeating to you the lessons that I have learned from Zeisberger, to save you the trouble of explaining what I can obtain from another source; to be corrected, if I have committed mistakes, and to receive from you the information which my author does not give. Besides, as our correspondence is intended for the use of the Historical Committee, my occasional extracts from Zeisberger, and the observations to which they give rise, are addressed to them as well as to you, and under your correction, may contribute to give them a clearer idea of the forms of the Indian languages. Our letters thus form a kind of epistolary conference between the scholar and his master, held before a learned body, who profit even by the ignorance of the student, as it draws fuller and more luminous explanations from the teacher. Had I proceeded otherwise, your task would have been much more laborious and troublesome, and it would have been ungenerous to have exacted it from you.

In this manner I have relieved you from the trouble of explaining the passive substantives of Zeisberger, unless I should have mistaken his meaning, in which case, you will, of course, set me right. But this author does not tell us whether there are on the other hand active substantives, such as “the honouring,” “the favouring,” “the remembering,” “the praising,” “the insulting,” “the hating.” Here I beg you will be so good as to supply his deficiency, and explain what he has left unexplained.

I find also that there are diminutive words in the Delaware, as in the Italian, such as lennotit, a little man, (from lenno); amementit, a little child, (from amemens); wiquames, a little house, (from wiquam), &c. Pray, are there also augmentatives? Is there any difference between the diminutive terminations tit and es, and what is it?

I have been told that you intend soon to visit Philadelphia; I shall rejoice to find it true, and to form a personal acquaintance with you, which, I hope, will produce a lasting friendship.

I am, &c.

LETTER XXVI.
FROM MR. HECKEWELDER.

Bethlehem, 10th October, 1816.

Dear Sir.—I have hesitated whether I should answer your favour of the 1st inst., being very soon to set out for Philadelphia, where I shall be able to explain to you verbally everything that you wish to know in a much better manner than I can do in writing. As there are, however, but few questions in your letter, and those easily answered, I sit down to satisfy your enquiry, which will for the present close our correspondence. If you think proper to resume it after my return to this place, you will find me as ready as ever to continue our Indian disquisitions.

In the first place, it cannot, I think, properly be said that substantives in general in the Delaware language have a passive mood; but there are substantives which express a passive situation, like those which you have cited, after Mr. Zeisberger. I do not know of any words which express the same thing actively, except the infinitives of active verbs, which are in that case substantively used. Such are,

Shingalgundin, to hate; or the hating. Machelemuxundin, to honour; or the honouring. Mamachkimgundin, to insult (by words); or the insulting.

The diminutive forms in the Indian are tit and es; the former is generally applied to animate, and the latter to inanimate things. Thus we say lennotit, a little man; amementit, a little child; wiquames, a small house; and amocholes, a small canoe. This rule does not hold, however, in all cases; for the little fawn of a deer, although animate, is called mamalis, and a little dog among the Minsi is called allumes, (from allum, a dog.) Chis or ches, is also a diminutive termination, which is sometimes applied to beasts; achtochis and achtoches, “a small deer.”

Augmentatives are compounded from the word chingue, which signifies large; and sometimes the two words are separately used.

Chingue, or m’chingue puschis, a large cat. Chingewileno (for chingue lenno), a tall stout man. Chingotæney (for chingue otæney), a large town. Chingi wiquam, a large house. Chingamochol, a large canoe. Chingachgook, a large snake, &c.

There are a few augmentatives formed in a different manner; for instance, from pachkshican or kshican, “a knife,” are formed pachkschicanes, “a small knife,” and m’chonschicanes,311 “a large knife;” still it is easy to see that m’chon, in the latter word, is derived from chingue, large or great, which, with a little variation, brings it within the same rule with the others.

You have, no doubt, observed in Zeisberger the terminations ink and unk, which express the idea of locality, coupled with a substantive, as for instance:

Utenink, or otænink, from otæney, a town; in the town. Utenink n’da, I am going to town, or into the town. Utenink noom, I am coming from within the town. Sipunk, (from sipo) to or into the river. M’bink, (from m’bi) in the water. Hakink, (from hacki) in or on the earth. Awossagamewunk, (from awossageme), in heaven. Wachtschunk n’da, I am going up the hill. Wachtschunk noom, I come from the hill. Hitgunk, on or to the tree. Ochunk, at his father’s.

As you must have observed that many of our Indian names of places end with one or other of these terminations, such as Minisink, Moyamensing, Passyunk, &c., you will understand that all these names are in what we might call the local case, which accounts for the great number of those which end in this manner.

I beg you will not write to me any more for the present, as I do not know how soon I may have the pleasure of seeing you. I anticipate great satisfaction from your acquaintance, and hope it will be improved into a true Indian friendship.

I am, &c.
J. HECKEWELDER.

ERRATA IN PART II.

Page352, Line 11— For “Zeisberger” read “Heckewelder.”
359, 24— (of letter vi.) For “from” read “for.”
362, 15— For “schawanáki” read “schwanameki.”
16— For “chwani” read “chwami.”
383, 1— (from the bottom) For “k’lehelleya” read “k’lehellecheya.”
386, 21— For “wulatopnachgat” read “wulaptonachgat.”
23— For “wulatonamin” read “wulatenamin.”
392, 27— (of letter xvii.) For “manner” read “matter.”
397, 6 and 7— For “achpansi” read “achpanschi.”
401, 26— For “Indian corn” read “a particular species of Indian corn.”
404, 8— For “ktahoatell” read “ktahoalell.”
18— For “gunich” read “gunih.”
410, 12— For “eliwulek” read “eluwilek.”
13— For “allowilen” read “allowilek.” For the English translation,
of these two words, substitute “the most extraordinary, the most wonderful.”
14— For “eluwantowit” read “eluwannitowit.”
16— For “elewassit” read “elewussit.”
18— For “the supremely good” read “the most holy one.”
424, 6 and 7— For “schingieschin” read “schingiechin.”
429, 9— For “mamschalgussiwagan” read “mamschalgussowagan.”
11— For “mamintochimgussowagan” read “mamintschimgussowagan.”
431, 4— (from the bottom) For “m’chonschicanes” read “m’chonschican.”

ADDITIONAL ERRATUM IN PART I.

Page 323, Line 34— For “Indians” read “traders.”

PART III.



WORDS, PHRASES, AND SHORT DIALOGUES,

IN THE LANGUAGE OF THE

LENNI LENAPE, OR DELAWARE INDIANS.

BY THE REV. JOHN HECKEWELDER,

OF BETHLEHEM.

WORDS, PHRASES, ETC.,
OF THE
LENNI LENAPE, OR DELAWARE INDIANS.

N’mítzi, I eat. N’gáuwi, I drink. N’wachpácheli, I awake. N’ménne, I drink. N’papommíssi, I walk. N’gagelícksi, I laugh. N’mamentschi, I rejoice. N’dáschwil, I swim. N’manúnxi, I am angry. N’mikemósi, I work. N’delláchgusi, I climb. N’nanipauwi, I stand. N’lemáttáchpi, I sit. Nópo, nóchpo, n’hóppo, I smoke. N’schiweléndam, I am sorry. N’gattópui, I am hungry. N’gattósomi, I am thirsty. N’pálsi, I am sick. Nolamálsi, I am well. N’nipitíne, I have the tooth-ache. N’wilíne, I have a head-ache. N’wischási, I am afraid. N’wiquíhhalla, I am tired. N’tschittanési, I am strong. N’schawússi, I am weak, feeble. N’túppocu, I am wise. N’nanólhand, I am lazy. N’pomóchksi, I creep. N’dellemúske, I am going away. N’gattúngwan, I am sleepy. Oténink n’da, I am going to town. Gelóltowak, they are quarrelling. K’dahólel, I love you. Kschingálel, I hate you. Ponihi, let me alone. Palli áal, go away. Gótschemunk, go out of the house. Ickalli áal, away with you. Kschaméhella, run. Ne nipauwi, stop there. Undach áal, come here. Kpáhi, shut the door. Tauwúnni, open the door, lid, &c. Pisellissu, soft. Pisalatúlpe, soft-shelled tortoise. Kulupátschi, otherwise, on the other hand, else, however. Nahalíwi, } Eiyelíwi, } both (of them.) Leu, true. Attáne léwi, it is not true. Alla gaski lewi, it cannot be true. Bíschi, bíschihk, yes, indeed, (it is so.) N’wingalláuwi, I like to hunt. N’winggi mikemósi, I like to work. N’schíngi mikemósi, I don’t like to work. M’wingínammen, I like it. N’wingándammen, I like the taste (of it). N’wíngachpihn, I like to be here. N’schíngachpihn, I dislike being here. N’mechquihn, I have a cold, cough. Undach lénni, reach it hither. Undach lénnemáuwil, reach it to me. N’gattópui, I am hungry. N’gattosomi, I am thirsty. N’wiquíhilla, I am tired, fatigued. N’tschitannéssi, I am strong. N’schauwihilla, I am weak, faint. N’wischási, I am afraid. N’daptéssi, I sweat. N’dágotschi, I am cold, freezing. N’dellennówi, I am a man. N’dochquéwi, I am a woman. N’damándommen, I feel. N’leheléche, I live, exist, draw breath. Lécheen, to exist, breathe, draw breath, be alive. Lechéwon, breath. Note. As we would ask a person whom we had not seen for a long time: “Are you alive yet?”—or, is such and such a one yet alive? the Indian would say: Ili kleheléche? do you draw breath yet? Leheléche íli nítis, N. N.? does my favourite friend N. N. yet draw breath? Gooch ili lehelecheu? does your father draw breath yet? Gáhawees ili lehelecheu? does your mother draw breath yet? N’tschu! my friend. N’tschútti, dear, beloved friend. Nitis, confidential friend. Geptschat, a fool. Geptschátschik, fools. Leppóat, wise. Leppoeu, he is wise. Leppoátschik, wise men, wise people. Sókelaan, it rains. K’schilaan, it rains hard. Pélelaan, it begins to rain. Achwi sókelaan, it rains very hard. Alla sókelaan, it has left off raining. Peelhácquon, it thunders. Sasapeléhelleu, it lightens. Petaquíechen, the streams are rising. M’chaquiéchen, the streams are up, high. Choppécat, the water is deep. Meetschi higíhelleu, the waters are falling. Síchilleu meétschi, the waters have run off. Tatehúppecat, shallow water. Gahan, very low water, next to being dried up. K’schuppéhelleu, a strong current, riffle. Pulpécat, deep dead water, as in a cove or bay. Clampéching, a dead running stream, the current imperceptible. Kscháchan, the wind. Ta úndchen? from whence blows the wind? Lowannéunk úndchen, the wind comes from the north. Schawannéunk úndchen, the wind comes from the south. Schawanáchen, south wind. Lowannáchen, north wind. Wundchennéunk, in the west. Gachpatteyéunk, in the east. Moschháquot, a clear sky. Kschiechpécat, clear water, clear, pure water. Achgumhócquat, cloudy. Páckenum, dark, (very.) Pekenink, in the dark. Pisgeu, it is dark. Pisgéke, when it becomes dark, (is dark.) Mah! there, take it! Yuni, this. Nanni, nan, that. Wullíh, yonder. Wáchelemi, afar off. Wáchelemat? is it afar off, a great way off? Péchuat, near, nigh. Pechuwíwi, near, (not far off.) Pechútschi, near. Pechu lennitti, directly, presently. Pechu, soon, directly. Alíge, if so, nevertheless. Alíge n’dallemúsca, I will go for all, nevertheless I will go. Yu úndachqui! this way, to this side! Icka úndachqui, to yon side. Ickalli úndachqui! still further on that way! Wullih! yonder! Wullíh táh! beyond that! Pennó wullíh! look yonder! Nachgiéchen, it has hit against something, (cannot move or be driven forward,) as a joist, a pin in a building. Clagáchen, it rests on something in the water, is grounded. Clagáchen amóchol, the canoe is aground, rests on something. Clagáchen aschwitchan, the raft has grounded. Tauwihilla, sunk, it has sunk. N’dámochol k’tauwíhille, my canoe sunk. Gachpattol amóchol, take the canoe out of the water. Gachpallátam, let us get out and go on shore. Pusik! embark! (ye.) Pusil! embark! (thou.) Wischíksil! be thou vigilant, quick, in earnest and exert thyself! Wischíksik! be ye vigilant, in earnest, quick! (about it.) Note. The word wischíksi or wischíxi is by the white people interpreted as signifying “be strong,” which does not convey the true meaning of this word: it comprehends more; it asks for exertions to be made, to fulfil the object. N’petalogálgun! I am sent as a messenger! N’sagimáum petalogálgun yu pétschi, my chief has sent me as a messenger to you. Matta nutschquem’páwi, I am not come for nothing, (meaning, being on an errand.) Pechu k’pendammenéwo wentsche payan, you will soon hear why I am come here. Tschingetsch kmátschi? when do you return home again? Sédpook! at day break! N’dellgun lachpi gatta páame, I was told to hasten, and return quickly. Lachpí, quick, (without delay.) N’mauwi pihm, I am going to take a sweat (at the sweat house). N’dapi pihm, I am come from sweating (from the sweat house). N’dapelláuwi, I am come from hunting. N’dápi notamæsi, I come from taking fish with the spear. N’dapi áman, I come from fishing with the hook and line. N’dapi achquáneman, I come from bushnet fishing. Notameshícan, a fishing spear, gig. Aman, a fish hook. Achquáneman, a bush net. Apatschiáne, when I return. Góphammen, } K’páhammen,}to shut up anything close, a door, &c. Kpáhi, shut the door. Kpáskhamen, to plug up tight. Tauwún, open the door. Tauwúnni, open the door for me. M’biák, a whale, (fish.) Yuh’ allauwítan! come, let us go a hunting! Nelema n’metenaxíwi, I am not yet ready. K’metenaxi yúcke? are you now ready? Nélema ta! not yet! Pechu lenítti, by and by. Laháppa pehil! wait a little for me! Nelema n’gischambíla níwash! I have not yet done tying up my pack! Yúh’ yehúcke allemuskétam! well now let us go on! Schuck sokeláan gachtáuwi! but it will rain! Quanna ta! even if it does, no matter if it does! Alla kschilánge, when the shower is over. Ta hatsch gemauwikéneen? at what place shall we encamp? Wdiungoakhánnink, at the white oak run. Enda gochgochgáchen, at the crossing, fording-place. Enda tachtschaúnge, at the narrows, (where the hill comes close on the river.) Meechek achsinik, at the big rock. Gauwáhenink, at the place of the fallen timbers. Sikhéunk, at the salt spring. Pachséyink, in the valley. Wachtschúnk, on the hill. Yapéwi, on the river bank. Gámink, on the other side of the river. Eli shíngeek, on the flat, (level upland.) Mahónink, at the lick, (deer lick.) Oténink, in the town. Tékenink, in the woods. Hachkihácanink, in the field. Pockhapóckink, at the creek between the two hills. Menatheink, on the island. Enda lechauhánne, at the forks of the river. Enda lechauwíechen, at the forks of the road. Sakunk, at the outlet of the river, (mouth of the river.) T’huppecúnk, at the cold spring. K’mésha? did you kill a deer? Atta, n’palléha! no, I missed him! Yuh’ allácqui! what a pity! Biesch knéwa? then you did see one? Nachen n’newa achúch, three times I saw deer. Quonna eet kpúngum machtit, perhaps your powder is bad. Na leu, that is true, so it turned out to be. Achtschíngi pockteu, it scarcely took fire. Achtuchuíke wérnan? are there plenty of deer where you was? Atta ta húsca, not a great many. Nángutti schuck n’peenhálle, I saw but few tracks. Machk kpenhálle? did you track any bears? Biesch n’penhálle mauchsu, I tracked but one. Schuck n’dállemons mekane, but my dog. Palli uchschíha, drove him off. N’gatta amochólhe, I want to make a canoe. Wítschemil! help me! N’pachkamen gachtáuwi, I want to get bled. Yuh, nanne léketsch, well do so, let it be so. N’matamálsi, I feel unwell. Woak n’nipitíne, and have the tooth-ache. Wítschemil! help me! Poníhil, let me alone. Tschitgússil! be still, hold your tongue! Kscháhel! strike hard, lay on well! (on wood, &c.) Míleen, to give, the giving. Mil, give. Mili, give me. Milineen, give us. Miltin, given, (was already.) Miltoágan, a present. N’milgun, it was given to me. Milo, give him. Milátamo, let us give him. Sehe! hush, be quiet! Elke! O dear, wonderful! Ekesa! miserable, for shame! Suppínquall, tears. Lepácku, he cries. E gohán, yes, indeed. Kéhella, aye, yes. Kehellá? so, is it possible? Kehella lá! O yes, so it is! Yuh kehella! well, then! La kella! to be sure, ’tis so! Kehella kella! yes, yes! E-E, yes, (a lazy yes.) Mátta, no. Tá, no, (a lazy no.) Tagú, no, not. Atta ta, no, no. Eekhockewítschik mamachtagéwak, the nations are warring against each other. Yuh allácqui na lissichtit, indeed it is a pity they do so. Napenaltowaktsché, they will be scalping each other. Auween won gintsch pat? who is that who just now came? Taktáani, I don’t know. Mauwi pennó, go and see. Auween kháckev? who are you? (of what nation.) Lennápe n’hackey, I am an Indian, (of the Lenni Lenape.) Ta kóom? where do you come from? Oténink nóom, I come from the town. Auween kpetschi, witscheuchgun? who came with you here? Na nípauwit, he who stands there. Lennápe? is he an Indian? (a Lenni Lenape.) Tah, Mengwe, no, he is a Mingo, an Iroquois. Kpetschi witscheuchgun otenink untschi? did he come with you from the town? Matta! n’mattelúkgun, no! he fell in with me (by the way). Ta tallí? where? Wulli tah achtschaúnge! yonder at the narrows! Ki gieschquíke? this day? (to-day.) Atta! welaquíke, no! last evening. Kœcu undochwe wentschi yu páat? what is he come here for, what is he after? Taktani, schuck n’tschupínawe! I don’t know, but I mistrust him! Tcshpináxu gáhenna, he appears suspicious, has a suspicious appearance. Gichgemotket quónna, probably he is a thief. Wewitschi eet, most likely, (he is such.) N’gemotemúke n’dállemons nechnaúnges, my horse has been stolen from me. Wichwínggi gemotgéwak Menge, the Mingoes are very fond of stealing. Yuh amachgídieu, they are vagabonds. Gachtíngetsch, next year. Lehelechejane, If I live, (or am alive.) Gamhackinktsch n’da, I will go across the sea, (or more properly) to the country beyond the sea. Clámachphil! sit still! Schíki a na Lenno, that is a fine, pretty man. Quatsch luppackhan? why do you cry? N’nilchgun na nipauwit, he that stands there struck me. Uchschímo meetschi, he has already ran off, made away with himself. T’chúnno! catch him! Gachbílau! tie him! Lachénau! let him loose! Weemi, or wemi auween lue, everybody says. Wigwingi geloltóak schwánnakwak, that the white people are fond of quarrelling. N’matúnguam, I had a bad dream. N’mátschi, I will go home. Siquonne lappitsch knewi lehellecheyan! in the spring you will see me again if I am alive! Yuh, schuck mámschali! well, but do remember me! Natsch leu, it shall be so, that shall be done. N’nuntschímke, I have been called. Auween guntschimgun? who called you? N’dochquéum, my wife. N’nitsch undach aal! come hither my child! Lachpi! quick! Nayu nípauwi (or nípawi), there stand. Pelláh, indeed, surely, so so. Petalamo auween, somebody sounds (calls out) the alarm yell, (signifying danger at hand.) Yuh, shimoítam! come, let us run off! Nélema ta! not yet! Quanna eet auween gatta napenálgun! perhaps somebody is coming to attack and scalp us! Wewitschi eet, probably, may-be. Pennáu! look! Wulli ta pépannik! yonder they are coming! Auween knéwa? who do you see? Machelook, or chelook schwánnakwak, many white people. Papomiscuak? are they on foot? Alénde, some of them. Schuk matta weémi, but not all of them. Gachtonalukguntsch matta uchschimuiénge, we shall be attacked if we do not make off with ourselves. Yuh, uchschimuítam alíge, well then, let us make off at any rate. Mattapewíwak nik schwannakwak, the white people are a rascally set of beings. Kilunéwak wingi, they are giving to lying. Kschinggálguna gehenna, they hate us truly. Gemotemukguna wíngi, they like, are disposed to rob us, are thieves upon us. Yuh, gachtonalátam! well, let us fall upon them, attack them. Longundowináquot, it looks likely for peace, there is a prospect of peace. Pennau won! look at that one! Achgíeuchsu, he is drunk. Achgepíngwe, he is blind. Achgépcheu, he is deaf. Kpítscheu, he is foolish. Sópsu, he is naked. Mamanúnxu, he is angry. Scháaksu, he is covetous. Pihmtónheu, he has a crooked mouth. Ilau, he is a great war-captain. Sakímau, he is a chief. Kschamehellátam, let us run together. Típaas, a hen. Tipátit, a chicken. Tschólens, a bird. Tscholéntit, a little bird.

INDEX.