Chapter XVIII: Appendix (2)

The word _Dy_ which supplies this declension is derived from _Indyiàm_ mine. _pron. an._—a derivative form of the word, which is, however exclusively restricted, in its meaning, to the dog. If the expression Nin Dy or N’ Dy, is sometimes applied to the horse, it is because it is thereby intended to call him, my dog, from his being in a state of servitude similar to that of the dog. It must be borne in mind, as connected with this subject, that the dog, in high northern latitudes, and even as far south as 42 deg. is both a beast of draught and of burden. He is compelled during the winter season to draw the _odàban_, or Indian sleigh; and sometimes to support the burden upon his back, by means of a kind of drag constructed of slender poles.

A review of the facts which have been brought together respecting the substantive, will show that the separable or inseparable pronouns under the form of prefixes, are throughout required. It will also indicate, that the inflections of the first and second persons which occupy the place of possessives, and those of the third person, resembling objectives, pertain to words, which are either primitives, or denote but a single object, as moose, fire. There is, however another class of substantives, or substantive expressions, and an extensive class—for it embraces a great portion of the compound descriptive terms—in the use of which, no pronominal prefixes are required, The distinctions of person are, exclusively, supplied by pronominal suffixes. Of this character are the words descriptive of country, place of dwelling, field of battle, place of employment, &c. The following example will furnish the inflexions applicable to this entire class of words.

Aindâd: Home, or place of dwelling.

_S. singular._
Aindâ-yân. My home.
Aindâ-yun. Thy home.
Aindâ-d. His home.
Aindâ-yâng. Our home. (Ex.)
Aindâ-yung. Our home. (in.)
Aindâ-yaig. Your home.
Aindâ-wâd. Their home.

_S. plural._
Aindâ-yân-in. My homes.
Aindâ-yun-in. Thy homes.
Aindâ-jin. His homes.
Aindâ-yâng-in. Our homes. (ex.)
Aindâ-yung-in. Our homes. (in.)
Aindâ-yaig-in. Your homes.
Aindâ-wâdjin. Their homes.

LECTURE II.

_Further Remarks on the Substantive. Local, diminutive, derogative,
and tensal inflections. Mode in which the latter are employed
to denote the disease of individuals, and to indicate the past
and future seasons. Restricted or sexual terms. Conversion of
the substantive into a verb, and the reciprocal character of the
verb, by which it is converted into a substantive. Derivative and
compound substantives. Summary of the properties of this part of
speech._

In the view which has been taken of the substantive in the preceding lecture, it has been deemed proper to exclude several topics, which, from their peculiarities, it was believed, could be more satisfactorily discussed in a separate form. Of this character are those modifications of the substantive by which locality, diminution, a defective quality, and the past tense are expressed; by which various adjective and adverbial significations are given; and finally, the substantives themselves converted into verbs. Such are also the mode of indicating the masculine and feminine (both merged, as we have shown, in the animate class) and those words which are of a strictly _sexual_ character, or are restricted in their _use_ either to males or females. Not less interesting is the manner of forming derivatives, and of conferring upon the derivatives so formed, a _personality_, distinguished as either animate or inanimate, at the option of the speaker.

Much of the flexibility of the substantive is derived from these properties, and they undoubtedly add much to the figurative character of the language. Some of them have been thought analogous to case, particularly that inflection of the noun which indicates the locality of the object. But if so, then there would be equally strong reasons for establishing an _adjective_, and an _adverbial_, as well as a _local_ case, and a plurality of forms in each. But it is believed that no such necessity exists. There is no regular declension of these forms, and they are all used under limitations and restrictions incompatible with the true principles of case.

It is under this view of the subject, that the discussion of these forms has been transferred, together with the other accidents of the substantive just adverted to, and reserved, as the subject matter of a separate lecture. And in now proceeding to express the conclusions at which we have arrived touching these points, it will be an object so to compress and arrange the materials before us, as to present within a small compass, the leading facts and examples, upon which each separate position depends.

1. That quality of the noun, which, in the shape of an inflection, denotes the relative situation of the object, by the contiguous position of some accessory object, is expressed in the English language, by the prepositions _in_, _into_, _at_, or _on_. In the Indian they are denoted by an inflection. Thus the phrase, In the box, is rendered in the Indian by one word, _mukukoong_. Of this word, mukuk, simply, is box. The termination _oong_, denoting the locality, not of the box, but of the object sought after. The expression appears to be precise, although there is no definite article in the language.

The substantive takes this form, most commonly, after a question has been put, as, Anindl ni môkoman-ais? where is my penknife? Mukukoong, (in the box,) addôpowin-ing, (on the table,) are definite replies to this question. But the form is not restricted to this relation. Chimân-ing n’guh pôz, I shall embark in the canoe; wakyigun n’guh izhâ, I shall go into the house, are perfectly correct, though somewhat formal expressions, when the canoe or the house are present to the speaker’s view.

The meaning of these inflections has been restricted to _in_, _into_, _at_, and _on_. But they are the more appropriate forms of expressing the three first senses, there being other modes beside these of expressing the preposition _on_. These modes consist in the use of prepositions and will be explained under that head. The choice of the one, or the other, is, however, with the speaker. Generally, the inflection is employed, when there is some circumstance or condition of the noun, either concealed, or not fully apparent. Thus, Muzzinyigun-ing, is the appropriate term for _in the book_, and _may_ also be used to signify _on the book_. But if it is meant only to signify _on_ the book, something visible being referred to, the preposition _ogidj_ would be used, that word indicating with certainty _on_, and never _in_. Wakyigun-ing indicates with clearness, _in the house_; but if it is necessary to say _on the house_, and it be meant at the same time to exclude any reference to the interior, the expression would be changed to _ogidj wakyigun_.

It will be proper further to remark, in this place, in the way of limitation, that there is also a separate preposition signifying _in_. It is _pinj_. But the use of this word does not, in all cases, supersede the necessity of inflecting the noun. Thus the expression _pindigain_, is literally _walk in_, or enter. But if it is intended to say, walk in the house, the local, and not the simple form of house must be used; and the expression is—Pindigain waky´igun-ing, _Enter in the house_,—the verbal form which this preposition pinj puts on, having no allusion to the act of _walking_, but merely implying position.

The local inflection, which in the above examples, is _ing_ and _oong_, is further changed to _aing_ and _eeng_, as the ear may direct—changes which are governed chiefly by the terminal vowel of the noun. Examples will best supply the rule, as well as the exceptions to it.

SIMPLE FORM. LOCAL FORM.

a. First inflection in _aing_.

Ishkodai Fire Ishkod-aing In, &c. the fire.
Muskodai Prairie Muskod-aing In, &c. the prairie.
Mukkuddai Powder Mukkud-aing In, &c. the powder.
Pimmedai Grease Pimmid-aing In, &c. the grease.

e. Second inflection in _eeng_.[26]

Seebi River Seeb-eeng In, &c. the river.
Neebi Water Neeb-eeng In, &c. the water.
Miskwi Blood Miskw-eeng In, &c. the blood.
Unneeb Elm Unneeb-eeng In, &c. the elm.

i. Third inflection in _ing_.

Kôn Snow Kôn-ing In, &c. the snow.
Min Berry Meen-ing In, &c. the berry.
Chimân Canoe Chimân-ing In, &c. the canoe.
Muzziny´egun Book Muzziny´egun-ing In, &c. the book.

o. Fourth inflection in _oong_.

Azhibik Rock Azhibik-oong In, &c. the rock.
Gizhig Sky Gizhig-oong In, &c. the sky.
Kimmiwun Rain Kimmiwun-oong In, &c. the rain.
Akkik Kettle Akkik-oong In, &c. the kettle.

Throw it in the fire.
1. Puggidôn ishkod-aing.
Go into the prairie.
2. Muskôdaing izhân.
He is in the elm.
3. Unneeb-eeng iâ.
It is on the water.
4. Nib-eeng attai.
Put it on the table.
5. Addôpôwin-ing attôn.
Look in the book.
6. Enâbin muzziny´igun-ing.
You stand in the rain.
7. Kimmiwun-oong ki nibow.
What have you in that box.
8. Waigonain aitaig mukuk-oong.
Put it in the kettle.
9. Akkik-oong attôn, or Pôdawain.
My bow is not in the lodge; neither is it in the canoe,
nor on the rock.
10. Kâwin _pindig_ iâsi ni mittigwâb; kâwiuh gyai
chimân-_ing_; kâwin gyai âzhibik-_oong_.

An attentive inspection of these examples will show, that the local form pertains either to such nouns of the animate class, as are in their nature inanimates, or at most possessed of vegetable life. And here another conclusion presses upon us—that where these local terminations, in all their variety, are added to the names of animated beings, when such names are the nominatives of adjectives or adjective-nouns, these words are converted into terms of qualification, indicating _like_, _resembling_, _equal_. Thus, if we wish to say to a boy, he is like a man, the expression is, Inin-ing izzhinâgozzi; or if to a man, he is like a bear, Mukk-oong izzhinâgozzi; or to a bear, he is like a horse, Pabaizhikogâzh-ing izzhinâgozzi. In all these expressions the word _izzhi_, is combined with the pronominal inflection _â_ (or nâ) and the animate termination _gozzi_. And the inflection of the nominative is merely an adjective correspondence with _izzhi_:—a term indicative of the general qualities of persons or animated beings. Where a comparison is instituted or a resemblance pointed out between inanimate instead of animate objects, the inflection _gozzi_, is changed to _gwud_, rendering the expression, which was, in the animate form, izzhinâ_gozzi_, in the inanimate form, izzhinâ_gwud_.

There is another variation of the local form of the noun, in addition to those above instanced, indicative of locality in a more general sense. It is formed by _ong_ or _nong_—frequent terminations in geographical names. Thus from Ojibwai, (Chippewa), is formed Ojibwai_nong_, Place of the Chippewas. From Wamittigozhiwug, Frenchmen, is formed Wamittigozhi_nong_, Place of Frenchmen. From Ishpatinâ hill, Ishpatinong, Place of the hill, &c. The termination _ing_, is also sometimes employed in this more general sense, as in the following names of places.

Monomonikân_ing_. In the place of wild rice.
Moninggwunikân_ing_. In the place of Sparrows.
Ongwashagoosh_ing_. In the place of the fallen tree. &c.

2. The diminutive forms of the noun are indicated by ais, eas, ôs, and aus, as the final vowel of the word may require. Thus Ojibwai, a Chippewa, becomes Ojibw-ais, a little Chippewa: Iniṅ´i, a man, inin-ees, a little man: Amik, a beaver, amik-ôs, a young beaver: Ogimâ, a chief, ogim-âs, a little chief, or a chief of little authority. Further examples may be added.

SIMPLE FORM. DIMINUTIVE FORM.

—ais.
A woman Eekwâ Eekwâz-ais.
A partridge Pinâ Pin-ais.
A woodcock Mâimâi Mâim-ais.
An island Minnis Minnis-ais.
A grape Shômin Shômin-ais.
A knife Môkoman Môkoman-ais.

—ees.
A stone Ossin Ossin-ees.
A river Seebi Seeb-ees.
A pigeon Omimi Omim-ees.
A bison Pizhik´i Pizhik-ees.
A potatoe Opin Opin-ees.
A bird Pinâisi Pinâish-ees.

—ôs.
A moose Môz Môz-ôs.
An otter Nigik Nigik-ôs.
A reindeer Addik Addik-ôs.
An elk Mushkôs Mushkos-ôs.
A hare Wâbôs Wâbôs-ôs.
A box Mukuk Mukuk-ôs.

—aus.
A bass Ogâ Og-âs.
A medal Shôniâ Shôni-âs.
A bowl Onâgun Onâg-âns.
A bed Nibâgun Nibâg-aûns.
A gun Pâshkizzigun Pâshkizzig-âns.
A house Wakyigun Wakyig-àns.

In the four last examples, the letter n, of the diminutive, retains its full sound.

The use of diminutives has a tendency to give conciseness to the language. As far as they can be employed they supersede the use of adjectives, or prevent the repetition of them. And they enable the speaker to give a turn to the expression, which is often very successfully employed in producing ridicule or contempt. When applied to the tribes of animals, or to inorganic objects, their meaning, however, is, very nearly, limited to an inferiority in size or age. Thus, in the above examples, pizhik-ees, signifies a calf, omim-ees, a young pigeon, and ossin-ees, a pebble &c. But inin-ees, and ogim-âs, are connected with the idea of mental or conventional as well as bodily inferiority.

1. I saw a little chief, standing upon a small island, with an inferior medal about his neck.

Ogimâs n’gi wâbumâ nibowid minnisainsing onâbikowân shoniâsun.

2. Yamoyden threw at a young pigeon.

Ogi pukkitalwun omimeesun Yamoyden.

3. A buffalo calf stood in a small stream.

Pizhikees ki nibowi sibeesing.

4. The little man fired at a young moose.

Ininees ogi pâshkizwân môzôsun.

5. Several diminutive looking bass were lying in a small bowl, upon a small table.

Addôpowinaising attai onâgâns abbiwâd ogâsug.

Some of these sentences afford instances of the use, at the same time, of both the local and diminutive inflections. Thus the word minnisainsing, signifies literally, _in the little island_; seebees ing, _in the little stream_; addôpowinais ing, _on the small table_.

3. The preceeding forms are not the only ones by which adjective qualities are conferred upon the substantive. The syllable _ish_ when added to a noun indicates a bad or dreaded quality, or conveys the idea of imperfection or decay. The sound of this inflection is sometimes changed to eesh oosh, or aush. Thus, Chimân, a canoe, becomes Chimânish, a bad canoe; Ekwai, a woman, Ekwaiwish, a bad woman; nibi, water, becomes nibeesh, turbid or strong water; mittig, a tree, becomes mittigoosh, a decayed tree; akkik, a kettle, akkikoosh, a worn-out kettle. By a further change, wibid, a tooth, becomes wibid_âsh_, a decayed or aching tooth, &c. Throughout these changes the final sound of _sh_ is retained, so that this sound alone, at the end of a word, is indicative of a faulty quality.

In a language in which the expressions bad-dog, and faint-heart are the superlative terms of reproach, and in which there are few words to indicate the modifications between positively good, and positively bad, it must appear evident, that adjective inflections of this kind, must be convenient, and sometimes necessary modes of expression. They furnish a means of conveying censure and dislike, which though often mild, is sometimes severe. Thus if one person has had occasion to refuse the offered hand of another—for it must be borne in mind, that the Indians are a hand-shaking people, as well as the Europeans—the implacable party has it at his option in referring to the circumstance, to use the adjective form of hand, not _onindj_, but oninj_eesh_, which would be deemed contemptuous in a high degree. So also, instead of odâwai winini, a trader, or man who sells, the word may be changed to odâwai winini-_wish_, implying a bad or dishonest trader. It is seldom that a more pointed, or positive mode of expressing personal disapprobation or dislike is required, for, generally speaking, more is implied by these modes than is actually expressed.

The following examples are drawn from the inorganic as well as organic creation, embracing the two classes of nouns that the operation of these forms may be fully perceived.

SIMPLE FORM. ADJECTIVE FORM.
—ish— A bowl Onâgun Onâgun-ish.
A house Wakyigun Wakyigun-ish.
A pipe Opwâgun Opwâgun-ish.
A boy Kweewizais Kweewizais-ish.
A man Inini Ininiw-ish.
Water Neebi Neeb-ish.
—eesh— A stone Ossin Ossin-eesh.
A potatoe Opin Opin-eesh.
A fly Ojee Oj-eesh.
A bow Mittigwâb Mittigwâb-eesh.
—oosh— An otter Neegik Neegik-oosh.
A beaver Ahmik Ahmik-oosh.
A reindeer Addik Addik-oosh.
A kettle Akkeek Akkeek-oosh.
An axe Wagâkwut Wagâkwut-oosh.
—aush— A foot Ozid Ozid-âsh.
An arm Onik Onik-âsh.
An ear Otowug Otowug-âsh.
A hoof Wunnussid Wunnussid-âsh.
A rush mat Appukwa Appukw-âsh.

These forms cannot be said, strictly, to be without analogy in the English, in which the limited number of words terminating in _ish_, as saltish, blackish, furnish a correspondence in sound, with the first adjective form.

It may subserve the purposes of generalization to add, as the result of the foregoing inquiries, that substantives have a diminutive form, made in ais, ees, ôs, or âs; a derogative form, made in ish, eesh, oosh, or âsh; and a local form, made in aing, eeng, ing, or oong. By a principle of accretion, the second, or third, may be added to the first form, and the third to the second.

EXAMPLE.

Serpent, s. Kinai´bik.
——s. diminutive ——ôns, implying Little serpent.
——s. derogative ——ish, “ Bad serpent.
——s. local ——ing, “ In (the) serpent.
——s. dim. & der. ——ônsish “ Little bad serpent.
——s. dim. & lo. ——ônsing “ In (the) little serpent.
——s. dim. der. & lo. ——ônsishing, “ In (the) little bad serpent.

4. More attention has, perhaps, been bestowed upon these points, than their importance demanded, but in giving anything like a comprehensive sketch of the substantive, they could not be omitted; and if mentioned at all, it became necessary to pursue them through their various changes and limitations. Another reason has presented itself. In treating of an unwritten language of which others are to judge chiefly from examples, it appeared desirable that the positions advanced should be accompanied by the data upon which they respectively rest—at least, by so much of the data employed, as to enable philologists to appreciate the justice or detect the fallacy of our conclusions. To the few, who take any interest in the subject at all, minuteness will not seem tedious, and the examples will be regarded with deep interest.

As much of our time as we have already devoted to these lesser points of inquiry, it will be necessary, at this place, to point out other inflections and modifications of the substantive, to clear it from obscurities, that we may go into the discussion of the other parts of speech, unencumbered.

Of these remaining forms, none is more interesting than that, which enables the speaker by a simple inflection, to denote that the individual named has ceased to exist. This delicate mode of conveying melancholy intelligence, or alluding to the dead, is effected by placing the object in the past tense.

Aiekid-ôpun aieko Garrangula-bun.

So the deceased Garrangula spoke.

The syllable _bun_, in this sentence, added to the noun, and _ôpun_ added to the verb, place both in the past tense. And although the death of the Indian orator is not mentioned, that fact would be invariably inferred.

Names which do not terminate in a vowel sound, require a vowel prefixed to the tensal inflection, rendering it _ôbun_, or _ebun_. Inanimate, as well as animate nouns take these inflections.

PRESENT. PAST FORM.
Tecumseh, Tecumsi-bun.
Tammany, Tamani-bun.
Skenandoah, Skenandoa-bun.
Nôs, (my father) Nos-êbun.
Pontiac, Pontiac-ibun.
Waub Ojeeg, Waub Ojeeg-ibun.
Tarhe, Tarhi-bun.
Mittig, (a tree) Mittig-ôbun.
Akkik, (a kettle) Akkik-ôbun.
Môz, (a moose) Môz-ôbun.

By prefixing the particle _Tah_ to these words, and changing the inflection of the animate nouns to _iwi_, and the inanimates to _iwun_, they are rendered future. Thus Tah Pontiac-iwi: Tah Mittig-iwun, &c.

The names for the seasons only come under the operation of these rules, when the year before the last, or the year after the next, is referred to. The last, and the ensuing season, are indicated as follows.

_Present._ _Last._ _Next._
Spring, Seegwun, Seegwun-oong, Segwun.
Summer, Neebin, Neebin-oong, Neebing.
Autumn, Tahgwâgi, Tahgwâg-oong, Tahgwâgig.
Winter, Peebôn, Peebônoong, Peebông.

I spent last winter in hunting.
Ning`i nunda-wainjigai peebônoong.
I shall go to Detroit next spring.
Ninjah izhâ Wâwiâ´tunong seegwung.

5. Sexual nouns. The mode of indicating the masculine and feminine, having been omitted in the preceding lecture, as not being essential to any concordance with the verb or adjective, is nevertheless connected with a striking peculiarity of the language—the exclusive use of certain words by one or the other sex. After having appeared to the founders of the language, a distinction not necessary to be engrafted in the syntax, there are yet a limited number of words, to which the idea of sex, so strongly attaches, that it would be deemed the height of impropriety in a female to use the masculine, and in male to use the feminine expressions.

Of this nature are the words _Neeji_, and _Nindongwai_, both signifying my friend, but the former is appropriated to males, and the latter to females. A Chippewa cannot therefore say to a female my friend, nor a Chippewa woman to a male, my friend. Such an interchange of the terms would imply arrogance or indelicacy. Nearly the whole of their interjections—and they are numerous—are also thus exclusively appropriated; and no greater breach of propriety in speech could be committed, than a woman’s uttering the masculine exclamation of surprise _Tyâ!_ or a man’s descending to the corresponding female interjection _N’yâ!_

The word _neenimoshai_, my cousin, on the contrary, can only be applied, like husband and wife, by a male to a female, or a female to a male. If a male wishes to express this relation of a male, the term is _Neetowis_: and the corresponding female term _Neendongwooshai_.

The terms for uncle and aunt, are also of a two-fold character, though not restricted like the preceding in their use. Neemishomai is my uncle by the father’s side: Neezhishai, my uncle by the mother’s side. Neezigwoos is my paternal aunt, neewishai my maternal aunt.

There are also exclusive words to designate elder brother, and younger brother: But what would not be expected after the foregoing examples, they are indiscriminately applied to younger brothers and sisters. Neesgai, is my elder brother, and neemissai my elder sister. Neeshemai, my younger brother, or younger sister, and may be applied to any brother or sister except the eldest.

The number of words to which the idea of sex is attached, in the usual acceptation, is limited. The following may be enumerated.

_Masculine._ _Feminine._
Irin´i, A man. Ekwai´, A woman.
Kwee´wizais, A boy. Ekwa´zais, A girl.
Oskinahwai, A young man. Oskineegakwai, A young woman.
Akiwaizi, An old man. Mindimô´ed, An old woman.
Nôsai, My father. Nin Gah, My mother.
Ningwisis, My son. Nin dânis, My daughter.
Ni ningwun, My son-in-law. Nis sim, My daughter-in-law.
Ni nâbaim, My husband. Nimindimôimish, My wife.
Nimieshomiss, My grandfather. Nôkômiss, My grandmother.
Ogimâ, A chief. Ogemâkwâ, A chiefess.
Addik, A reindeer. Neetshâni, A doe.
Annimoosh, A dog. Kiskisshâi, A bitch.

The sex of the brute creation is most commonly denoted by prefixing the words _Iâbai_, male; and _nôzhai_, female.

6. Reciprocal changes of the noun. The pronominal particles with which verbs as well as substantives, are generally encumbered and the habit of using them in particular and restricted senses, leaves but little occasion for the employment of either the present or past infinitive. Most verbs are transitives. A Chippewa does not say, I love, without indicating, by an inflection of the verb, the object beloved; and thus the expression is constantly, I love him, or her, &c. Neither does the infinitive appear to be generally the ultimate form of the verb.

In changing their nouns into verbs, it will not therefore be expected, that the change should uniformly result in the infinitive, for which there is so little use; but in such of the personal forms of the various moods as circumstances may require. Most commonly the third person singular of the indicative, and the second person singular of the imperative, are the simplest aspects under which the verb appears; and hence these forms have been sometimes mistaken for, and reported as the present infinitive. There are some instances, in which the infinitive is employed. Thus, although an Indian cannot say, I love, thou lovest, &c. without employing the objective forms of the verb to love: yet he can say I laugh, I cry, &c. expressions in which the action being confined to the speaker himself, there is no transition demanded. And in all similar instances the present infinitive, with the proper pronoun prefixed, is employed.

There are several modes of transforming a substantive into a verb. The following examples will supply the rules, so far as known, which govern these changes.

Indicative. Imperative.
Chimân, a canoe. Chimai, he paddles. Chimain, paddle thou.
Pashkizzigun, a gun. Pashkizzigai, he fires. Pashkizzigain, fire thou.
Jeesidyigun, a broom. Jeesidyigai, he sweeps. Jeesidyigain, sweep thou.
Weedjeeagun, a helper. Weedôkagai, he helps. Weedjeei-wain, help thou.
Ojibwâi, a Chippewa. Ojibwâmoo, he } Ojibwâmoon, speak }
speaks Chippewa. } thou Chippewa. }

Another class of nouns is converted into the first person, indicative of a pseudo declarative verb, in the following manner.

Monido, A spirit. Ne Monidôw, I (am) a spirit.
Wassaiâ, Light. Ne Wassaiâw, I (am) light.
Ishkodai, Fire. Nin Dishkodaiw, I (am) fire.
Weendigô, A monster. Ni Weendigôw, I (am) a monster.
Addik, A deer. Nin Daddikoow, I (am) a deer.
Wakyigun, A house. Ni Wakyiguniw, I (am) a house.
Pinggwi, Dust, ashes. Nim Pinggwiw, I (am) dust, &c.

The word am, included in parentheses, is not in the original, unless we may suppose the terminals, ow, aw, iw, oow, to be derivatives from Iaw. These changes are reciprocated by the verb, which, as often as occasion requires, is made to put on a substantive form. The particle _win_ added to the indicative of the verb, converts it into a substantive. Thus—

Keegido, He speaks. Keegidowin, Speech.
Pâshkizzigai, He fires. Pashkizzigaiwin, Ammunition.
Agindasoo, He counts. Agindasoowin, Numbers.
Wahyiâzhinggai, He cheats. Wahyiazhinggaiwin, Fraud.
Minnikwâi, He drinks. Minnikwâiwin, Drink.
Kubbâshi, He encamps. Kubbâishiwin, An encampment.
Meegâzoo, He fights. Meegâzoowin, A fight.
Ojeengai, He kisses. Ojeendiwin, A kiss.
Annôki, He works. Annôkiwin, Work.
Pâpi, He laughs. Pâpiwin, Laughter.
Pimâdizzi, He lives. Pimâdizziwin, Life.
Onwâibi, He rests. Onwâibiwin, Rest.
Annamiâ, He prays. Annamiâwin, Prayer.
Nibâ, He sleeps. Nibâwin, Sleep.
Odâwai, He trades. Odâwaiwin, Trade.

Adjectives are likewise thus turned into substantives.

Keezhaiwâdizzi, He generous. Keezhaiwâdizziwin, Generosity.
Minwaindum, He happy. Minwaindumowin, Happiness.
Keezhaizeâwizzi, He industrious. Keezhaizhâwizziwin, Industry.
Kittimâgizzi, He poor. Kittimâgizziwin, Poverty.
Aukkoossi, He sick. Aukkoossiwin, Sickness.
Kittimishki, He lazy. Kittimishkiwin, Laziness.
Nishkâdizzi, He angry. Nishkâdizziwin, Anger.
Baikâdizzi, She chaste. Baikâdizziwin, Chastity.

In order to place the substantives thus formed, in the third person, corresponding with the indicative from which they were changed, it is necessary only to prefix the proper pronoun. Thus, Ogeezhaiwâdizziwin, his generosity, &c.

7. Compound substantives. The preceding examples have been given promiscuously from the various classes of words, primitive and derivative, simple and compound. Some of these words express but a single idea, as, ôs, father—gah, mother—môz, a moose—kâg, a porcupine—mang, a loon—and appear to be incapable of further division. All such words may be considered as primitives, although some of them may be contractions of dissyllabic words. There are also a number of dissyllables, and _possibly_ some trisyllables, which, in the present state of our analytical knowledge of the language, may be deemed both simple and primitive. Such are neebi, water; ossin, a stone; geezis, the sun; nodin, wind. But it may be premised, as a principle which our investigations have rendered probable, that all polysyllabic words, all words of three syllables, _so far as examined_, and most words of two syllables, are compounds.

The application of a syntax, formed with a view to facilitate the rapid conveyance of ideas by consolidation, may, it is presumable, have early led to the coalescence of words, by which all the relations of object and action, time and person, were expressed. And in a language which is only spoken, and not written, the primitives would soon become obscured and lost in the multiform appendages of time and person, and the recondite connexion of actor and object. And this process of amalgamation would be a progressive one. The terms that sufficed in the condition of the simplest state of nature, or in a given latitude, would vary with their varying habits, institutions and migrations. The introduction of new objects and new ideas would require the invention of new words, or what is much more probable, existing terms would be modified or compounded to suit the occasion. No one who has paid much attention to the subject, can have escaped noticing a confirmation of this opinion, in the extreme readiness of our western Indians to bestow, on the instant, names, and appropriate names—to any new object presented to them. A readiness not attributable to their having at command a stock of generic polysyllables—for these it would be very awkward to wield—but as appears more probable, to the powers of the syntax, which permits the resolution of new compounds from existing roots, and often concentrates, as remarked in another place, the entire sense of the parent words, upon a single syllable, and sometimes upon a single letter.

Thus it is evident that the Chippewas possessed names for a living tree _mittig_, and a string _aiâb_, before they named the bow _mittigwâb_,—the latter being compounded under one of the simplest rules from the two former. It is further manifest that they had named earth _akki_, and (any solid, stony or metallic mass) _âbik_, before they bestowed an appellation upon the kettle, _akkeek_, or _akkik_, the latter being derivatives from the former. In process of time these compounds became the bases of other compounds, and thus the language became loaded with double and triple, and quadruple compounds, concrete in their meaning and formal in their utterance.

When the introduction of the metals took place, it became necessary to distinguish the clay from the iron pot, and the iron, from the copper kettle. The original compound, _akkeek_, retained its first meaning, admitting the adjective noun _piwâbik_ (itself a compound) iron, when applied to a vessel of that kind, piwâbik akkeek, iron kettle. But a new combination took place to designate the copper kettle, _miskwâkeek_, red-metal kettle; and another expression to denote the brass kettle, _ozawâbik akkeek_, yellow metal kettle. The former is made up from miskôwâbik, copper (literally _red-metal_—from miskwâ, red, and _âbik_, the generic above mentioned) and _akkeek_, kettle. Ozawâbik, brass, is from _ozawâ_ yellow, and the generic _âbek_—the term akkeek, being added in its separate form. It may, however, be used in its connected form of wukkeek, making the compound expression _ozawâbik wukkeek_.

In naming the horse paibâizhikôgazhi, i. e. the animal with solid hoofs, they have seized upon the feature which most strikingly distinguished the horse, from the cleft-footed animals which were the only species known to them at the period of the discovery. And the word itself affords an example, at once, both of their powers of concentration, and brief, yet accurate description, which it may be worth while to analyse. Paizhik, is one, and is also used as the indefinite article—the only article the language possesses. This word is further used in an adjective sense, figuratively indicating, united, solid, undivided. And it acquires a plural signification by doubling, or repeating the first syllable, with a slight variation of the second. Thus, Pai-baizhik, denotes not _one_, or _an_, but several; and when thus used in the context, renders the noun governed, plural. Oskuzh, is the nail, claw, or horny part of the foot of beasts, and supplies the first substantive member of the compound _gauzh_. The final vowel is from _akwaisi_, a beast; and the marked o, an inseparable connective, the office of which is to make the two members coalesce, and harmonize. The expression thus formed becomes a substantive, specific in its application. It may be rendered plural like the primitive nouns, may be converted into a verb, has its diminutive, derogative and local form, and in short, is subject to all the modifications of other substantives.

Most of the modern nouns are of this complex character. And they appear to have been invented to designate objects, many of which were necessarily unknown to the Indians in the primitive ages of their existence. Others, like their names for a copper-kettle and a horse, above mentioned, can date their origin no farther back than the period of the discovery. Of this number of nascent words, are most of their names for those distilled or artificial liquors, for which they are indebted to Europeans. Their name for water, _neebi_, for the fat of animals, _weenin_, for oil or grease, _pimmidai_, for broth, _nâbôb_, and for blood, _miskwi_, belong to a very remote era, although all but the first appear to be compounds. Their names for the tinctures or extracts derived from the forest, and used as dyes, or medicines, or merely as agreeable drinks, are mostly founded upon the basis of the word _âbo_, a liquid, although this word is never used alone. Thus—

Shomin-âbo Wine From Shomin, a grape, âbo, a liquor.
Ishkodai-âbo Spirits From Ishkôdâi, fire, &c.
Mishimin-âbo Cider From Mishimin, an apple, &c.
Tôtôsh-âbo Milk From Tôtôsh, the female breast, &c.
Sheew-âbo Vinegar From Sheewun, sour, &c.
Annibeesh-âbo From Annibeeshun, leaves, &c.
Ozhibiegun-aubo From Ozhibiêgai, he writes, &c.

In like manner their names for the various implements and utensils of civilized life, are based upon the word _Jeegun_, one of those primitives, which, although never disjunctively used, denotes, in its modified forms, the various senses implied by our words instrument, contrivance, machine, &c. And by prefixing to this generic, a substantive, verb, or adjective, or parts of one or each, an entire new class of words is formed. In these combinations, the vowels e, and o, are sometimes used as connectives.

Keeshkeebô-jeegun A saw From Keeshkeezhun, v. a. to cut.
Seeseebô-jeegun A file From Seesee, to rub off, &c.
Wassakoonen-jeegun A candle From Wassakooda, bright, biskoona, flame, &c.
Beeseebô-jeegun A coffee-mill From Beesâ, fine grains, &c.
Minnikwâd-jeegun A drinking vessel From Minnekwâi, he drinks, &c.
Tâshkeebôd-jeegun A saw mill From Taushkâ, to split, &c.
Mudwâiabeed-jeegun A violin From Mudwâwâi, sound, âiâb, a string, &c.

Sometimes this termination is shortened into _gun_, as in the following instances.

Onâ-gun A dish.
Tikkina-gun A cradle.
Neeba-gun A bed.
Puddukkyi-gun A fork.
Puggimmâ-gun A war-club.
Opwâ-gun A pipe.
Wassâitshie-gun A window.
Wakkyi-gun A house.
Pôdahwâ-gun A fire-place.
Sheema-gun A lance.

Another class of derivatives is formed from _wyân_, indicating, generally, an undressed skin. Thus—

Muk-wyân A bear skin From Mukwah, a bear, and wyaun, a skin.
Wazhusk-wyân A muskrat skin From Wazhusk, a muskrat, &c.
Wabôs-wyân A rabbit skin From Wabôs, a rabbit, &c.
Neegik-wyân An otter skin From Neegih, an otter, &c.
Ojeegi-wyân A fisher skin From Ojeeg, a fisher, &c.
Wabizhais-ewyân, a martin skin, from wabizhais, a martin, &c.

Wâbiwyan, a blanket, and bubbuggiwyan, a shirt, are also formed from this root. As the termination _wyân_, is chiefly restricted to undressed skins, or peltries, that of _waigin_, is, in like manner, generally applied to dressed skins, or to cloths. Thus—

Monido-waigin Blue cloth, strouds From Monido, spirit, &c.
Misk-waigin Red cloth From Miskwâ, red, &c.
Nondâ-waigin Scarlet.
Peezhiki-waigin A buffalo robe From Peezhiki, a buffalo, &c.
Addik-waigin A cariboo skin From Addik, a cariboo, &c.
Ozhauwushk-waigin Green cloth From Ozhâwushkwâ, green.

An interesting class of substantives is derived from the third person singular of the present indicative of the verb, by changing the vowel sound of the first syllable, and adding the letter d to that of the last, making the terminations in aid, âd, eed, id, ood. Thus, Pimmoossâ, he walks, becomes pâmoossâd, a walker.

aid— Munnissai He chops Mânissaid A chopper.
Ozhibeigai He writes Wâzhibeigaid A writer.
Nundowainjeegai He hunts Nândowainjeegaid A hunter.
âd— Neebâ He sleeps Nâbâd A sleeper.
Kwâbahwâ He fishes } Kwyâbahwâd A fisher, }
(with scoop net) } (with scoop net.)}
Puggidowâ He fishes } Pâgidowâd A fisher, }
(with sein)} (with sein.)}
eed— Annokee He works Anokeed A worker.
Jeessakea He juggles Jossakeed A juggler.
Munnigobee He pulls bark Mainigobeed A bark puller.
id— Neemi He dances Nâmid A dancer.
Weesinni He eats Wâssinid An eater.
Pimâdizzi He lives Paimaudizzid A living being.
ood— Nugamoo He sings Naigumood A singer.
Keegido He speaks Kâgidood A speaker.
Keewonimoo He lies Kâwunimood A liar.

This class of words is rendered plural in ig,—a termination, which, after d final in the singular, has a soft pronunciation, as if written _jig_. Thus, Nâmid, a dancer, nâmidjig, dancers.

The derogative form is given to these generic substantives by introducing ish, or simply sh, in place of the d, and changing the latter to _kid_, making the terminations in ai, aishkid, in â, âshkid, in e, eeshkid, in i, ishkid, and in oo, ooshkid. Thus, naindowainjeegaid, a hunter, is changed to naindowainjeegaishkid, a bad or unprofitable hunter. Naibâd, a sleeper, is changed to naibâshkid, a sluggard. Jossakeed, a juggler, to jossakeeshkid, a vicious juggler. Wâsinnid, an eater, to wâssinishkid, a gormandizer. Kâgidood, a speaker, kâgidooshkid, a babbler. And in these cases the plural is added to the last educed form, making kâgidooshkidjig, babblers, &c.

The word nittâ, on the contrary, prefixed to these expressions, renders them complimentary. For instance, nittâ naigumood, is a fine singer, nittâ kâgidood, a ready speaker, &c.

Flexible as the substantive has been shown to be, there are other forms of combination that have not been adverted to—forms, by which it is made to coalesce with the verb, the adjective, and the preposition, producing a numerous class of compound expressions. But it is deemed most proper to defer the discussion of these forms to their several appropriate heads.

Enough has been exhibited to demonstrate its prominent grammatical rules. It is not only apparent that the substantive possesses number, and gender, but it also undergoes peculiar modifications to express locality and diminution, to denote adjective qualities and to indicate tense. It exhibits some curious traits connected with the mode of denoting the masculine and feminine. It is modified to express person and to distinguish living from inanimate masses. It is rendered possessive by a peculiar inflection, and provides particles, under the shape either of prefixes or suffixes, separable or inseparable, by which the actor is distinguished from the object—and all this, without changing its proper substantive character, without putting on the aspect of a pseudo adjective, or a pseudo verb. Its changes to produce compounds, are, however, its most interesting, its most characteristic trait. Syllable is heaped upon syllable, word upon word, and derivative upon derivative, until its vocabulary is crowded with long and pompous phrases, most formidable to the eye.

So completely transpositive do the words appear, that like chessmen on a board, their elementary syllables can be changed at the will of the player, to form new combinations to meet new contingencies, so long as they are changed in accordance with certain general principles and conventional rules; in the application of which, however, much depends upon the will or the skill of the player. What is most surprising—all these changes and combinations, all these qualifications of the object, and distinctions of the person, the time, and the place, do not supersede the use of adjectives, and pronouns, and verbs, and other parts of speech woven into the texture of the noun, in their elementary and disjunctive forms.

2. A VOCABULARY OF WORDS AND PHRASES IN THE CHIPPEWA LANGUAGE.

A.

A. a. to express the sound of a, in father, ah in Jehovah. Amo, a
Bee.

A. â. “ “ “ “ a, in fall, au in auction, aw in law.
Tyâ, Lo!

A. a. “ “ “ “ a, in hat. Aki, Earth.

Ai. ai. “ “ “ “ a, in fate, ai, in aim, ay, in way, e,
in obey. Ais, a Shell.

A or An, Pai´zhik. (see one.)

To abash, v. Agud´ji.
Verbs are inserted in the most simple of their concrete forms,
being the third person singular of the indicative present, in all
cases where not otherwise expressed.

Abdomen, s. Omissud´.
See acorn for examples of the diminutive, derogative, and other
regular forms of the substantive.

Abed, ad. Nibâ´guning.
Local form of the word bed.

Abide thou, imp. mood. Abin´.

Able, a. Gushkitô´n.
As adjectives are declined with person and mood, they are inserted
under the same rule indicated for verbs.

Abode, s. Aindâd.

Aboard, ad. Pindô´nug.

Aborigines, s. Unishinâ´bai. (Plural in g.)

Above, prep. Ogidjy´ei.

Above, ad. Ishpiming.
Local form of the adjective high.

Above ground, Ogidâ´kumig.

Abroad, ad. Kood´uging.

Abcess, s. Minwi´wi.

To abscond, v. Ozhimoo´.

Absent, a. Ondain´di.

To abound, v. inan. Wâ´nadud.

To abound, v. an. Wâ´nadizzi.

To accept, v. Odâ´pinun.

Accepter, s. Wai´dâpinung.

To accompany, v. Owi´jiewân.

Accompanier, s. Wa´jiewaid.

To accost, v. Kunôzh´.

Account, to make an account, v. Muzziny´igai.

Accounter, s. Muzziny´igaid.

Account book, s. Muzziny´igun.
(See Book.)

To accuse, v. Una´modum.

Accuser, s. Ain´amodung.

Acid, a. Shi´wun.

Acid liquor, Shiwunâ´bo.

Acorn, s. Mittigomin.

Acorn, s. dim. Mittigominais, equivalent little acorn.

Acorn, s. der. Mittigôminish, eq. bad acorn.

Acorn, s. lo. Mittigomining, eq. in the acorn.

Acorn, s. dim. & der. Mittigominaisish, eq. little bad acorn.

Acorn, s. dim. der. & lo. Mittigominaisishing, eq. in the little bad
acorn.

Acquaintance, s. Kaikain´imind.
One who is known.

Across, ad. Azhiwyei.

To act, v. Tô´dum.

Action, s. Tôdumowin.

Actor, s. Aindô´dung.

Active, a. inan. Kizhinzhow´ita.

Active, a. an. Kizhinzowizzi.

Adder, s. Kinai´bik.

Adder, s. dim. Kinaibikons.

Adder, s. der. Kinaibikish.

Adder, s. lo. Kinaibiking.

Adder, s. dim. & der. Kinaibikonsish.

Adder, s. dim. der. & lo. Kiniabikonsishing.

Adder’s tongue, a plant, Mônawing.
E. dens canis.

Address, s. Kigidô´win.

Addresser, s. Kâgidood´.

To adhere, v. Agookai´.

To adopt, v. Wangô´ma.

An adopted person, Wyangô´mind.

Adopter, s. Wyangôn´gaid.

To adore, v. Annamiâ´.
This word is exclusively applied to christian worship.

Adorer, s. Ainnamiâd´.

To adorn, v. Sussai´ga.

Adroit, a. Minwi.

Adrift, ad. Waiba´tun.

To advance, v. Pida´simôsai.

Advancer, s. Pada´simôsaid.

To adventure, v. Ienâdizzi.

Adventurer, s. Aienâdizzid.

To advise, v. Kuggi´kwai.

Advice, s. Kuggikwai´win.

Adviser; s. Kaiggi´kwaid.

Adult, s. Kizhigi.

Adultery, s. Kimô´jeiddiwin.

Afar, ad. Wa´suh.

Affable, a. Ona´nigooni.

Affectionate, a. Gizhawâ´dizzi.

Affection, s. Gizhawâ´dizziwin.

Afloat, Waiba´tun.

Afore, prep. Nigan´.

Aforetime, ad. Maiwinzk´uh.

Afraid, a. Sai´gizzi.

After, prep. Ish´kwaiyong.

Afternoon, Una´gooshi,

Again, ad. Min´awâ.

Aged, a. Appi´tizzi.

Age, s. Appi´tizziwin.

Agréeable, a. Minwaindâ´goozzi.

Agreeableness, s. Minwaindâ´goozziwin.

Agriculture, s. Gittigai´win.

Agriculturist, s. Gait´tigaid.

Ah, interj. Tyâ.

Ahead, Nigan. (See Before.)

To aid, v. Widôkazoo.

Aider, s. Wadôkazood.

To ail, v. Akooz´zi.

Ailment, s. Akooz´ziwin.

To aim, v. Odozhiân.

Aimer, s. Wyaizhiewaid.

Air, a soft breeze, s. Ayâ´.

Air, wind, s. Nôdin.

Alarm, s. Sassa´kwaiwin.

To alarm, v. Sasa´kwai.

Alarmer, s. Syâsa´kwaid.

Alder, s. Waddôp´.

Alder, s. dim. Waddôpons.

Alder, s. der. Waddôpish.

Alder, s. lo. Waddôping.

Alder, s. dim. der. & lo. Waddôponsishing.

Alike, ad. Tib´ishkô.

Aliment, s. Mi´jim.

Alive, a. Pimâdizzi.

All, a. Kukin´uh.

Alliance, s. Inuhwain´diwin.

To allot, v. Oonaô´ki.

Allotment, s. Oonaô´kiwin.

Allotter, s. Wainaôkeed.

To allure, v. Shôbiewai.

Almond, s. Pugân´.

Almost, ad. Kai´go.

To give alms, v. Shaiwainingai.

Alms, s. Shaiwainingaiwinun.
This substantive phrase, which is rendered plural in _un_, and this
being a plural of inanimate bodies, is thereby shown to be things
given, is based on the verb to pity.

Almsgiver, s. Shaiwamingaid.

Along shore, Tiddibaiw´.

Alone, a. Nizhik´ai.

Already, ad. Pabigai´.

Also, ad. Gyai´.

To alter, v. inanimate, Anjitôn´.

Alterer, s. Ianjitôd´.

Altercation, s. Iâsiminid´aiwug.
This is a plural expression indicating a personal tumult; a hubbub.

Always, ad. Moozh ug.

Am, I am, Nin, Dyâ. See to be.

Amen, ad. Kunnagai´kunna.

Amidst, prep. inanimate, Nasowiei.

Amidst the town, or village, Nasowôdainuh.

Ammunition, s. Pashkizzigaiwin.
This is one of the comparatively modern compounds, being based on
the verb to fire, which see. It is made a substantive in _win_.

Ample, a. mai’tshâ.

To amuse, v. Oombukumigi´zzi.

Amusement, s. ————win.

Amuser, s. Waibukumigizzid.

An, art. Pai´zhik.

Ancestor, s. Ogitizimun.

And, conj. Gyai.

Andiron, s. Shaigwukinzhaiegun.

Angry, a. Nishkâdizzi.

Anger, s. Nishkâdizziwin.

Anguish, s. Wisugain´dum, a compound from the words _bitter_ and
_mind_.

Animal, s. Awais´i.
Animate substantives have their plural in g.

Ankle, s. Obikoo´guna.

Annually, ad. Aindasopibôn.

To annoint, v. Nominun.

Anointer, s. Naiminiwaid.

Another, a. Bukan´.

To answer, v. Nuhkoodum.

Answer, s. Nuhkoodumowin.

Ant, s. Ainigo´.

— s. dim, ——os.

— s. der, ——oosh.

— der. local, ——ooshing.

Antler, s. Aish´kun.

— s. dim. ——ais.

— s. der. ——ish.

— s. loc. ——ing.

— s. dim. & der. ——ainsish.

— s. dim. der. loc. ——ainsishing.

Anus, s. Ojeed.

Apparel, s. Pasikumingin. Plural.

Apparition, s. Ji´by. Plu. in _ug_.

—— s. dim. —— ais.

To appear, v. Nâgoozzi.

To applaud, v. Mumikwa´zhowai.

Applause, s. —— win.

Applauser, s. Maimikwazhowaid.

Apple, s. Mishi´min. Plu. in ug.

—— s. dim. ——ais.

—— a. der. ——ish.

—— s. dim & der. ——aisish.

—— s. loc. ——ing.

Apple tree, Mishi´minâ´tig.

Apple liquor, Mishi´minâ´bo. See cider.

To approach, v. Piezha.

Approacher, s. Puhizhad.

April, s. Paibokâidagiming Gizis.

Archer, s. Ainuhaid.

Ardent spirits. See Brandy.

To arise from lying posture, Onish´ka.

To arise from a sitting posture, Puzzigwi.

Arm, of the body, Onik´.

Arms, weapons, Oshwi´winun. Plu.

Armband, s. Gitchi´waibizzoon.

Around, ad. Kiwitâ´jei.

To arrive, by land, Tak´wishin.

To arrive, by water, Miz´hugâ.

Arrow, blunt headed, Bik´wuk.

Arrow, spear pointed, Ussowân´.

Art, thou art, Ki Dyâ.

Artichoke, s. Ushkibwâ´.

Ash tree, s. Wisugâk´. Bitterwood.

Ashes, s. Pingwi´. This word is without number.

Ashamed, a. Agudji.

To ascend, v. Ukwan´dowai.

Ashore, put ashore, Kikubâ.

Ashore, near the shore, Chigâ´bik.

To ask, v. Kugwai dwai.

Asker, s. Kai´gwaidwaid.

Aspect, of things animate, Aizhinâ´goozzi.

Aspect, of things inanimate, Aizhinâ´gwuk.

Aspen, s. Aizâ´di.

Assassin, s. Naizhiwaid.

Assemblage, s. Mamawiedding.

Assent, s. Nuh koodum.

To assent, v. E kido.

To assist, v. Widôkâ´zoo.

Assistant, s. Waidokâ´zood.

At, prep. Cheeg.

Atmosphere, s, Gi´zhig.

Atom, s. Bâpish.

To attack, v. Mow´inai.

To attain, v. Gushkiai´wizzi.

Attainment, s. ——win.

Attire, s. See apparel.

Avaricious, a. Suzzai gizzi.

Avarice, s. —— win.

To avenge, v. Azhitow´iewai.

Avenger, s. Iazhitowiewaid.

August, s. Monô´mini, Gizis. Rice Moon.

Aunt, uncle’s wife, or father’s sister, Nizhigwoos´.

Aunt, mother’s sister. Ninwishai´.

Aurora borealis, Jiby nimi iddiwug. Dancing ghosts.

Autumn, s. Tagwâ gi.

Next autumn, Tagwâgig´.

Last autumn, Tagwâgoong´.

To authorize, v. Inugimâ´.

Authority, s. ——win.

Awake, a. Gooshkooz´zi.

Away, ad. Ningood´ji.

Awkward, a. Namu´nji.

Awl, s. Migôs´.

—— s. dim. —— ais.

—— s. der. —— ish.

—— s. local, —— ing.

—— s. dim. & der. —— aisish.

—— s. dim. der. & loc. —— aisishing.

Axe, s. Wagâ´kwut.

—— s. dim. —— ais.

—— s. der. —— ish.

—— s. local, —— ing.

—— s. dim. & der. —— aisish.

—— s. dim. der. & loc. —— aisishing.

B.

To babble, v. Ozâmidôn, or Kâgidooshkai.

Babble, s. Ozâmidôniwin, or Kâgidooshkaiwin.

Babbler, s. Kâgidooshkid.

Babe, baby, Abbinôji.
This is the term for child. A _male_ child is usually denominated
Pinai´shi, (bird,) during its infancy.

Bachelor, s. Pizhishigôwizzi.
This term being in the animate form, is not indicative of sex, and
strictly indicates an unmarried, (or uncoupled) person.

Back, s. Opik´wun.

Backbone, s. Tuttagâ´gwun.

Backwards, ad. Uzhai.

To step backwards, v. Uzhaigâ´bôwi.

Bacon, s. Kôkôsh Wiôs. Hog flesh.

Bad, a. animate, Mud ji.

— a. inanimate, Monâ´dud.

Badger, s. Missukâkud´jish.

Bag, s. Mush´kimoot.

— s. dim, —— ais.

— s. dim & der, —— aisish.

— s. local, —— ong. Implying in the bag.

Bait, for animals, Mijimikunjigun.

Balance, s. Tibâbishkôjigun.
A compound derivative from the words _equal_, _cord_, and
_instrument_.

Baldheaded, Wâshkain´dibai.

Bald Eagle, Wabizhuk´wai.

Ball, metallic, Unwi´.

— wooden, Pikwâ´kwut.

Balsam of fire tree, Shingooban´dug.

Balsam, s. Pigiuan´dug.

Band, s. Pizoon´.

Banner, s. Kikiwai´aoon.

Bank of earth, Ishpakum´iga.

Bandy legged, Wawushkigâ´dai.

To baptise, v. Siginun´dowâ.

Bare, (in body,) a. Pingwashâ´giddi.

Barge, or boat, s. Millig´ôchiman, or Nabug´ôchiman.
Any vessel intermediate in size and mode of construction, between
a bark canoe and a ship. The first term is a derivative from tree
and canoe, the second, from _plank_ or _board_, and canoe.

To bark, v. Migih´.
This is a generic word for barking. The eagle derives its name from
this word.

Bark, of the birch tree, Wig´wos.

Bark, of the bass, Wigood.

Bark, of any other species, Wunagaik´.

Bark dish, s. Onâ´gon.
Applied to crockery.

Bark sap dish, Nimibâ´gun.

Bark box, s. Mukkuk´.
Applied to any box, trunk, barrel, &c. also with a prefix, to a
coffin.

Bashful, a. Bakâdizzi.

Basin, s. Onâgon.

——, s. dim. Onâgons
Other terminations regular.

Basket, s. Wadub´imukkuk´.
A derivative from the word for cedar root, and box. Diminutive in
ons.

Bass tree, s. Wigoobimizh.
A derivative from base bark, and the generic for plants.

Bat, s. Apukwunaji.

Battle, s. Migâ´diwin.

Battle field, Katapin´uniding.

Battle club, Pugamâ´gun.

To bathe, v. Pugizzoo.

Bay, s. Wikwaid´.

— s. dim.——ôns.

To bawl, v. Mowi´.

Bayonet, s. Shimâ´gun.

— s. dim. Shimâgons´.

— s. der. Shimâ´ganish.
This is the term for soldier.

— s. lo. Shimâguning.
Duplications of these terminations as in other nouns.

To be, v. s. Iâ.

Beach, s. Sheezhodaiw.

Bead, s. Minais.
This is the diminutive form of berry, which see.

Beak, or bill, s. Okôzh´.
The term for hog, appears to be a derivative from this and the verb
lo cut.

Bean, s. Miskôdi´simin.
This is manifestly a description of the bean that bears a red
flower, but the word has become generic.

Bear, s. Mukwa´.

— s. dim. Mukôns´. A cub.

— s. dim. & der. Mukons´ish. A bad cub.

Bear skin, Mukwy´an.

Bear’s meat, Mukôwias.

Bear’s oil, Mukôpimi´dai.

Bear’s paw, Mukôzid.

Beard, s. Mizhidonâ´gon.

Beast, a quadruped, Awai´si.

To beat, v. an. Pukitai´. To beat him.

— v. inan. Pukitaiun´. To beat it.

Beau, s. Mumundâ´ginin´i. A fine, or gay dressed, man.

Beaver, s. Amik´.

— s. dim. ——ôns.
Derogative, in ish, local, in ing. &c.

Beaver dam, Amikoweezh.

Beaver skin, Abim´inikwai.

Beaver robe, Muttatos´.
This was an article formerly worn, but now seldom seen. It consists
of from six to ten finely dressed skins, sewed together. The word,
if a compound, does not appear to have reference to a modern era.

Beaver, paired in rutting time, Pukai´mik. Plural in ôg.

Beaver, in lodge in rutting time, Amun´amik. Plural in ôg.

Beautiful, a. an. Bishigaindâ´goozzi. A beautiful person.

—— a. inan. Bishigaindâ´gwud. A beautiful object.

Bed, s. Nibâ´gun.

— s. dim. Nibâgons.

— s. lo. Nibâgunish. Implying in or on the bed.

Bedstead, s. Nibâgunâk.

Bedbug, s. Nibâ´gunnimonitôs´. Bed insect.

Bees, s. A´mo. Plural in g.

Beehive, s. Amowuziswun.

Beech tree, s. Ozhawaimizh.

Beef, s. Wi´ôs.

Before, prep. Nigan´.

To Beg, v. See to ask.
There is no word of the precise meaning of beg.

To beget, v. Odônijanisinun.

To begin, begin, thou, Ki nit´tum.

Beginning, in, or at the beginning, Wyaish´kud.

Begone, interj. Awuss. To dogs.

Behave, be quiet, Pizzan´.

Behaviour, s. Izhiwai´bizziwin.

To behead, v. Okeeshkigwaiwân.

Behead thou, imp. Keeshkigwai.

Behind, prep. Agâwy´ei.

Behind the house, Agâwi´gumig.

Behind the tree, Agâwâ´tig.

Behind the hill, Agâwudjoo´.

Behold, interj. Tyâ´.

To believe, v. Taibwai´tum.

Belief, s. ——owin.

Bell, horse or cow bell, Shinowaiô´jigun.

Bell, church bell, Gittôtâ´gun.

Belle, s. Mamundâgikwai. Fine, or gay dressed woman.

To bellow, v. Nôndâ´goozzi, or Muzzitâ´goozzi.
These words are not strictly an equivalent for bellow. They
indicate also the sounds uttered by all quadrupeds, except the dog,
and hence imply to bleat, to neigh, to bray, &c.

Bellows, s. Pôdadishkôdawân.
A derivative from the word to blow, and fire.

Belly, s. Omissud´.

Below, prep. Nisye´ei.

Below the earth, Nisâ ki.

Below stream, Nisâ´jiwun.

Below the tree, Nisâ´tig.

Belt, s. Pizoon´.

To bend, v. an. Wâgin´.

—— v. inan. Wâginun.

Bend of a river, Pukai´gumâ.

To bend the bow, v. Nabâ bishim.
A derivative from cord, &c.

Beneath, prep. Unamye´i.

Beneath the ground, Unumâ´kumig.

Benevolent, a. Gizhiwâ´dizzi.

Benevolence, s. ——win.

Berry, s. inan. Min. Meen.
A primitive word. It takes the usual terminations. Plural in _un_.

Beside, prep. See by, at.

To bestow, v. imp. Mizh.

Between, prep. Nasowye´ei.

Between the trees, Nasowâ´tig.

Between the rocks, Nasowâ´bik.

Between the buildings, Nasowakyi´gun.

To bewail, v. Mowi´.

To bewitch, v. Ogimidaikundawân.

To bewitch, v. t. Kimidaikundawâ.

Beyond, prep. Aishkwaitaig.

Beyond the place, Aishkwaising.

Beyond yonder, Awuss´wai´dai.

Beyond the mark, (in shooting) Kiunnicuibidai

Bifid, a. Tâshkôshkunzhi.
Split hoof. Der. from split and hoof.

Bifurcated, a. Nâzhoshtigwong.
Two headed. Der. from two and head.

Big, a. ânim. Mindidô´.

Big, a. inanim Maitshâ, or Mitshâ.

Bile, s. Wi´zoob.

Bill, s. Okôzh´.

Billow, s. Ti´goo.

To bind, v. infin. Tidibupi.

To bind, v. an. infin. Tidibupizh, bind him or her.

—— v. inan. “ Tidibupidôn, bind it.

Biped, Nizhogâ´dai. Two legged.
Derivative from two and leg.

Birch tree, Wigwasâtig, bark wood.

Birch bark, Wigwas.

Birch bark canoe, Chimân´.
Diminutive in _ais_, derogative in _ish_, local in _ing_.

Bird, s. Pinai´si. Plural in _wug_.

— s. dim. Pinaishains.

— s. dim. &. der. —— ish.

— s. local. —— ing.

— s. dim. der. & loc. Pinaishain. sishing.

Bird’s nest, Pinai´siwuziswun´.

Bird’s foot, Pinai´wizid.

Birth, Undâ´dizzi.

Bison, s. Pizhik´i.
Applied also to the domestic cow.

—— s. dim. Pizhikins´. Calf.

To bite, v. an. Takwum. To bite him or her.

—— v. inan. Takwundun. To bite it.

Biter, s. Taikwungaid.

Bitter, a. an. Wisugizzi´.

— a. inan. Wisugun´.

Bittern, s. Mushkowizzi. Marsh bird.

Bitch, s. Kiskishai´.

Black, a. animàte, Muk´kudaiwizzi´.

—— a. inanimate, Muk´kudaiwâ´.

Blacksmith, s. Awish´twiâ.

Blacksmith’s shop, —— wigumig.

Blackberry, s. Duttogâ´gomin.

Blackbird, s. Ossig´inok. The true species.
Wâb Ossiginok, spotted head, small.
Bwoin Ossiginok, red wing.
Mukkudai Pinais, a generic, vaguely applied.

Blackman, s. Mukkudai´ Wios. Black flesh.

Black Eagle, Ininun´zi.

Black duck, Mukkudaishib.

Black rock, Mukkudaiwâbikud.

To blacken, v. an. Mukkudairohi.

—— v. inan. Mukkudaiwatôn.

Bladder, s. Omô´di. Applied also to bottle, which see.

Blanket, s. Wâbiwyan´. A derivative from white & skin, or robe.

Blast of wind, Puguma´nimud.

To blaze, v. Biskâ´koonai.

Blaze, s. Biskoonai.

To bleat, v. Nôndâgoozzi. See bellow.

To bleed with a lancet, Pashkik-wai´egai.

Blind, a. Kuggibin´gwai.

To blindfold, v. Kuggibingwain.

To blister, v. a. Ubishkwaibigizzi. To blister by medical means.

To blister, v. ina. Ubishkwaibigud. To blister by work, fire, &c.

Block, s. Gishkigy´igun.

Blood, s. Miskwi´.

Bloody, a. Miskwi´wi.

Bloodsucker, s. Suguskwâ´jimai.

Blossom, s. Wâ´bigoon.

To blow, v. an. Pôdâzh´.