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Cy^ ^ rintcd 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 possilde 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. 1 have found few versions of of this prayer, not printed at a mission prei3s or under the eye of the translator, which were free from typograi)hical errors. Even in that great philological museum, the Mithrklates 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 (:38) 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. ,H : * In the library of Mr. James Lenox, New York. The other copy is in the British Museum. -H / On Algonkin Versiont of the Lord* 8 Prayer. 6 In many of these versions, perhaps in nearly all of them, mistakes may bo found for which neither printers nor editors are responsible. The translations are of unequal merit. There is a wide diiforenco between Massd'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 bo 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 crdance que je seray pauvre toute ma vie en leur langue," — wrote Father Paul Le Jeune from Canada in 1634 : " Je jargonne ndantmoins, et ^ force de crier je me fais entendre." And the first missionaries all 'jargoniied' 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 his spiritual guides — as one of the pioneers in Canadian missions* sadly, yet not witliout a touch of humor, relates : " These savages have no settled religion and no words or forms * Biard's Relation de la NouveUe France (1611). 2 6 J. H. Trumbull, of spoech suited to religions expreHslon: 'holy, hlcsBcd, angol, grnco, myHtory, Hacrainont. tomptatioii, faith, law, gov- ernmont,' etc. — what resource have you in a language which is destitute of all such words, or how can you do without thcin ? Dieu, que noun devisons d nostrc aiae en France / . . . . And the savages often make sport of us instead of teaching us, and sometimes they give us indecent phrases (parolm dSa- honnetes) which wo innocently go on preaching as the beauti- ful words of the gospel. God knows who have l>cen the instigators of such sacrilege as this ! " And yet tlio interpre- ter may have been guiltless and have fallen on the " paroles ddshonnt^tes " while doing his l)est 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 8t. Ignatius among the Selish Kaluspels and Pend 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 %ouir* 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 bonie 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 Prance. Not that these languages more than ■HI 1 \ • Gov. Stevens's Report on the Indians of Washington Territory, in the Re- port of the Commissioner of Indian Affairs, 1854. (p. 420.) ■•" I \ On Algonhin Vernionn of the Lord's Prayer. 7 othern have bnoti oxcinpt fruin thp o))oratioi) of tho law of decay and growth. T.i tho couiho of two or throe centuries some changoH have douhtlcHs boon wrought in Algonkin forms of iuHoction and transition, old words have been drop|icd and now HyntliOHUH framed. In tlie frequent migra- tions of tribes. In the isolation of clans, by the gathering of remiuints 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 tho same that Mr. GaUatin adopted in his Introduce tion to Hale's Vocabularies. I have [)1aced by themselves tho dialects which have boon 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 Now England and the Powhatan of Virginia, than between either of these and the " Lenni-Lonape " of Zoisberger. EASTERN. 1. Micmac (Gaspesian), New Brunswick. Cape Breton ? Nova Scotia. St. John's River. Nova Scotia. ■< (( (( St. Francis. i 4. Milicite (Etqhemin), 5. " 6. Abnaki, Passamaquoddy, 7. « " 8. " Penobscot, 9. " Canniba, 10. Massachusetts. 11. Connecticut, Niantic ? 12. " Pequot-Mohegan ? 13. Mohegan, Housatonic, Stockbridge. 14. " " " 15. Quiripi, near New Haven, Conn. J. n. Trumhull^ DELAWARE. 16. Renapi, of New Sweden, Delaware Bay and River. 17. Lenni Lenape, Northern Pennsylvania. NORTHERN. r 18. Cree or Knisteno, Red River. 19. " Saskatchewun. -( 20(a,6,c), " Red River and Northern. 21. Montagnais, Quebec, 1632. , 22. " Saguenay, 1767. LAKb REGION. ' 23. Nipissing-Algonkin, Lake of the Two Mountains. 24. Chippeway, 25. " Northern, 26. " Missisauga, •\ 27. « 28. Ottawa, 29. 30. Potawatomi, 31. " 32. Menomoni, South of Lake Superior. South of Lake Superior. East Shore of Lake Michigan. Indian Territory. St. Joseph's River. Council Bluffs, Mo. Wolf River, Wisconsin. SOUTH WESTERN. Miami River ? Indian Territory. Northern Illinois. 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 anothei 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 ; 33. Shawano, 34. " 35. " 36. Illinois, Peouaria, ? 37. (( I \ On Algonhin Versions of the Lord's Prayer. m^- S. n. ;. \ »f Edwards's " Observations on the Language of the Muhheka- neew Indians" of Stockbridge, Mass., first printed in 1788 (Edw.) ; Maillard's " Grammaire Mikraaque " (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. O., ancien missionaire," Montreal, 1866, and the " Jugement Erron^ de M. Ernest Renan sur les Langues Sauvages," by the same author — a learned Sulpi- tiaa, 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 of Veyssitire de Ln Croze, to H. Bartsoh of Konigslie.-;!, written between 1717 and 1728.* The u stands for Germ, u long (the 8 of the Jesuit missionaries and 00 of Eliot). Uchiek iiaiok ebin : 1. Kehijiirek kech kermGrek ignemHiek. 2. Ooiolc evidadeziben ignemiiiek. 3. Chaktiirideziben igiiemuiek telaiuokchitich oaiok ekkik chaktachkik. 4. Kichku nir unan echimiiiek ndo echimideziben markodem- ideziben. 5. Uinsoudi mil ktigariu telamok ilinsoudi duiiigik niucn mil ktigariock. 6. Mil to tentationka pemiedeziben ignemiiiek. 7. Merdich kechinogiiambil uinchigll tilaktuiek. Telek eta Jesus. As translated; " Omnium-rerum-creator in coelis hiibitans: ^ Tc-amare ct honorarc da-nobis; 2 Incoelum ut-eumiis da-nobis. "Ut tibi-simus-obedicnlcs da nobis viuemiidmo- • Mithridates, Th. i. (Anhami) 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 " Gaspeslanorum sou Crucioctoiium" is referred to, as already known to J. L. Friseli, by whom it may have been communicated to La Croze. TkfsauruH Kpistd, Ixicrozianus, vol. i., p. 44. 10 J. H. Trumbull, dum in-coelis tibi obcdientia praestatur. * Hodie nostram escam da-nobis-mandu- candam tunc habentes-nd-manducandnm manducabimus. ^ Peccatorum non re- corderis sicut peccatorum in-nos hominum non recordamur. " (Ut) non in tentationem intremus da-nobis, "^ potius malas cogitationes procul-a-nobis repelle. Sit itu, o-Jcsu." After large allowance for errors of transcription and the press (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 out and correct some of the more obvious errors of this version. Ignemuiek, which stands in the Ist, 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 ignemooey I give (M. 56). For " da nobis," the proper form is ignemuin. Evidadezihen (a misprint for erida- or elida- from eliey ' I go,' M. 91), chaklurideziben (from chaktem ' I obey,' M. 57), eddmideziben from echemaey ' I give to eat,' M. 93), markodemideziben (from malkodem 'I eat it,' M. 62), and pemiedeziben (from pemaooley ' I conduct,' M. 56), have the termination (^-kcheben, M.) which belongs to the 2d pers. pi. of the conditional preterit. Echimuiek, in the 4th peti- tion, and tuaktuiek, in the 7th, are in the indicative, and signify, respectively, ' thou givest us to eat ' and ' thou cast- est out' (from temaxtmeyf "je jette dehors," M. 93) — not * give thou to iis ' 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). JJchiek (in the Latin translation, " omnium rerum creator") h«s the transition-form of 2d sing. ~ 1st pi., from the root uch (Mass. wutche, cotchi, Abn. wtsi, 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, redigie par J. M. Bel- longer. (J. G. Shea, New York, 1864.) t Matllard uses the italic k (for which I substitute x) &s " rather a sign of strong aspiration than a letter," and says, " our aspirated A might be substituted for it." Father Demilier (Ann. de la Propagation, viii. 197) observes that the Micmac lan- guage has an agreeable sound " though almost wholly made up of gutturals." ^-i ■^i (1 I On Algonkin Versions of the Lord's Prayer. 11 11 ' •*t 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 wutehu .... nish wame " of him are all things," Rom. xi. 36 ; Abn. Ma cotsi " tu es cause que; c'est ^ cause de toi") : uchiek 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 a«,' &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 ': coiniei ' je suis souilld,' coinikeguinammei * j'in- struis mal ' (Maill.) : comp. Chip, winia ' I defile, make un- clean,' wmm 'he is dirty, impure' (Bar.). Dnuigik ninen cannot mean " in nos hominum ": perhaps we should read Inmigik ninen : ninen is the excl. plural of nil ' T me,' and Vno) ' man ' makes Vnaykik 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' (Jleli, deleg ' it is so,' Maill. 26): eta ' thus, so,' unless it stands here for the 3d sing, future (idol, M.) of edek ' it is,' i. e. is so. 2(a). MICMAC. R(>v. C. Kauder, R. C. missionary, 1861 (accompanying "Micmac or Uccol- let Hieroglyphics," Historical Magazine, vol. v., p. 289). The vowels as in Ger- man : w tor CO or u. 1. 2. 3. Nutschinen wasok ebin : Tschiptuk deluisin mekidedemek ; Wasok n'telidanen tschiptuk igenemuiek ula nemulek ule- dessenen : Nadel wasok eikik deli-skedask, tschiptuk elp ninen deli -skedulek magamikek eiuiek. Delamugubenikcl essemiekel apseh nigetsch kiskuk dela- muktetsch penegunemuin nihinal ; 12 J. H. Trumhillf 5. Deli-abisiktaksik wegaiuinamedenik, elp kil Nikskam deli -abisiktuiu elueultiek ; 6. Melkenin metsch winsudil mii k'tigalinen, 7. Kesinukwamkel winschikel kokwel tuachtuin. N'deliatsch. 2(b). MICMAC. The same version, in n different phonetic notation, from Vetromile's Indian Good Book* p. 225. Also printed, with an interlinear English translation — which is full ol errors — in Vetromile's The Abnakis and their History ("Sevr York, 1866), p. 43. W and oo stand for w {oo) ; k (italic) for Germ, ch; j and ch, for s of the preceding version. Nuschinen waj6k ebin : 1. Tchiptook delwigin meguid^demek ; 2. Wajok n'telid^nen tchiptook ignerawiek, iila nemulek ule- d^chinen ; 3. N^tdl wajok deli ch^edulk, tchiptook deli chA;edulek maka- miguek eimek ; 4. Delamukubeniguel echinii^guel, apch negii^ch kichkook delamuktech penegunnemwin niliinem ; 5. Deli abikchikta^achik w^gaiwinametnik, elkpil [elk kel] deli abikchiktwin elw^ultiek ; 6. Melkenin mech winnchudil mu k'tyg^linen ; 7. KeginuAarakel winnchiguol twaA;twin. • N'delietch. As translated in the HisioriccU Magazine : " Our-Father light thou-art-sitting : i May as-those-art named honored. 2 Heaven thatwe-go may us-give there we-see-thee wewill-be-hnppy. * There [in]-heaven they-are as-they obey-thee may also we so-we-obsy-thee, [onj- earth we-are. * The-same-fbod iis-thou-hast-given again now to-day the-same- food to us let-come for ournouriahment. "* As-we-pardon whohave-been-angry- with-us, also thou Great-Spirit thou-us-pardon sinners. ^ Us-strengthen never- again bad-things not we-arc-brought. " Evils bad of-every-kind removefrom-us. That is true." Vetromile's Translation : " Our-Father in-heaven seated, i May thyname berespccted. ^ In-heaven to- ns may grant thee to-see in-staying. ^ There in-heaven as thou art-obeyed may so-be obeyed on earth whcre-we are. * As thouhast givcn-it-tous inthe-same- manner also now to-day give-it our-nourishment to-us. ^ [As-] we-forgive-them who-haveoffended-us so thou 0-God forgive our-faults. * rlold-us-strong by-the- hand not to-fall. ^ Kcep-far-fromus sufferings, evils. Amen." Nuschinen (n'mschinen, M.) ' our father '; from cotch. with 1st pi. pronominal affixes. Wajok (jvasoh in vers. 2 a) means ' where brightness, or light, is,' ' in the light ': coajokcoek * Alnambat) Uli Awikhigan. Indian Good Book, made by Eugene Vetromile, S. J., Indian Patriarch, &c. (3d ecMtion, New York, 1858.) m On Algonkin Versions of the Lord's Prayer. 13 Might,' ^ majokoooi 'I am light' (M.). Comp. AVjn. masoS ' the sun shines,' coass^ghen ' it is clear,' with masaghSio " vacud," coasagdicoi " inanitcr, vide " (Rasles) : Chip, wdssa *■ far off, xety distant,' and wdss^ia ' light,' ' it is light.' From the same root, probably, come waskutsh in the Montagnais version (22), aUsequamuk in the Qiiiripi, and the Delaware awossagame. Ebin (2d pers. sing. cond. pres. of ahi) Hhou who sittest ' or ' remainest at rest ': Mass. dpean (" thou that sittest," El. in Jer. xxii. 2), Del. epian^ Alg. & Cree epian. Maillard wrote wajok 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.' Delwigin ' 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, mihvendam, Abn. mVkooitSha^- 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 peg Hi 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 ': nemillek, the so- called participle of the verb nemik ' I see ' (an animate object), means ' we having seen thee ' or ' we when seeing thee.' ' To-heaven that-we-go mayest thou-grant-\is, where we-seeing-thee we-will-be-happy.' 3. J^atel (jiatail, liowse*) ' yonder,' ' in that place.' Vetro- mile omits eikik ' they [who] are ' and elp ninen ' so also we.' Uikik is 1st plural and ei7nek 1st plur. of eim ' I am there.' Deli, au adverb meaning ' such as,' ' so,' is a common prefix : as in dehvigin ' thy so-naming,' in the final n'deliatseJi ' I so wish,' and six times before verbs in the 3d, 4th, and oth peti- tions. Chxedidk, ch\edulek, are from chaktem (with ainm. * Vocabulary of "Language of the New Brunswick Indians," in Proceedings of the P/iilohifical Society, vol. iv. (1850), pp. 104—112. ■ 3 • 14 J. H, Trumbull, obj. ehaktml) 'I obey* (M. 57); comp. nemillek, above. Mahamiguem ' tlic eartb,' maxamiguek ' on the earth,' is com- pounded of ma (mam, Maill. 81) ' all together,' ' the whole,' and the generic -kamigS 'place': comp. Abn. Jcetakamigo) ' main land,' literally, ' greatest place.' 4. Neither translation is correct. In fact, the Micmac is untranslatable. What it was intended to mean is this : ' As we-have-eaten-that which-thou givest-us-to-eat, again now to- day 80-lct-us-eat [bread ?] to-nourish-us.' Dela-mhkuheniguel and dela-muktech, are forms of deli-malka)dem ' I so cat ' (Maill. 62) : comp. markodem-ideziben, in vers. 1 : -ben is the characteristic of the preterit ; -el final requires an inanimate object. Echemieguel (from echemooey 'I give to eat') is the object of the preceding verb: see Maillard (94), " Du verbe regime, alors un des vcrbes devient nominatif et I'autre ac- cusatif," each receiving change of form. Penegunemuin is of uncertain origin, but seems to be derived from a word some- times used for ' bread,' — penvguik, and in tiie Micmac cate- chism, as printed by Vetromile (^Good Book, 391, 898), pme- guik-took ' of bread '; i\\o\\^\ jnhenakan ' bread ' is more com- mon (M. 39, V. 398). 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), nlloonen (v. 3). 5. Ablkchikt-axachik and -win, from abikcldktmeg ' I par- don,' literally, ' I completely wipe away, blot out, efface.' The prefix, abi, is intensive. The root kchik, ksik, appears in Mass. ehiskham 'he sweeps,' 'wipes,' Del. tschiskham^ id., Chip, gdssiig-ade ' it is blotted out, pardoned,' and tckigataige 'he sweeps.' Elp 'moreover, also'; Ml 'fhou' (n(yt elk kel; nor elpkil, in one word, as in Vetr. 225). Nikskam (nixkam, V.), introduced in vers. 2, is a word which the mis- sionaries understood to mean ' spirit ' and appropriated as a name for God* : Kc/ii Nixkam '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. I! * Biard aays Niscaminon was a name of the Sun, wliich the Indians of Acndic regarded as a god. — Relation (1616), p. 20. On Algonkin Versions of the Lord's Prayer. 15 ' ■'i' %'. nimSsko) 'spirit,' ketsi-niooeskoo 'the Great Spirit' (Rasles). Maillard uses KijcfAk (' the Creator ') for ' God.' 6. Mtlkenin 'strengthen us,' 'make us firm'; from root yrielki ' liard, strong, firm' (Abn. merk^, Mass. menukki'), melkei ' I am firm, hard '; melkalojey ' I strengthen, make secure' (M. 26, 87). 3fet8ch, mech, 'more,' 'again.' Win- sudil (winnchudil V.) inan. pi. of OJinsoodi ; see vers. 1 : Vetromile's translation, " by the hand," is a strange mistake. Mu k'figalinen, from ygaie 'je heurte ' (Maill. 47), for the negative form of the subj. pres. Ist plur., but the sign of the inclusive plural, k'ty-, is improperly used for nhy- (nous mitres'). 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'; tuacJiticin, or twaktwin as in vers. 1, from temxtoijey "jc jette dehors" (M. 93), means 'cast out from us'; keginuxamkel (Jcecldnogmmhil " malfe cogitationes," vers. 1) is less clear. N^deliatsch ' be it so'; see, above, pet. o, deli. 3. MICMAC. From The Gospel according to Saint Matthew, printed for the use of the Mic- mac Mission by the Britisli and Forcifrn Bihlc Society {CharloiUiown, 1853). Transliterated from the "jihonetic alpliabct" nsed in that version.* 1. 2. 3. 4. 5. G. 7. 8. Nooclnnen tan wasok eyumun : Sabewadasich ukwTsronumu. UktelTgewitewoodim choogooTach. UkoolTdedakuimm tulTach makuraigt'k stugech tSlTak wasogu. TosTgiskugewe uTloonSn Klskook iguiiumcoin. Ak tuli-abiksiktumooin n'tCtadimkeweuminulu, stugech nlnen tt'lT-abiksiktakujiK taniK t6too-inSmujiK. Ak mco ulTguldakunin asiratimkewciktuK ; KadcD ootalkalin winsoodiKtcogu. Mudu Kil wedalTgamin glTgowagl, ak umlgigunodT, ak ukpumidelsoodT, yapchoou. Amen. * Prononnce : a as in alms ; U as in am ; e. as a in age ; g as in edge ; i as « in eat; i as in it; o as in open ; oo as oo in food; u as in up (the neutral short vowel which some writers represent by a, others by v, and others by an apostrophe 16 J. U. Trmnhill, 'Our-Father who iu-li«^lit dwellcst.' Tan (pi. tanik) is used hero and in the oth polition as a relative, ' who,' and was so classed by Maillard (Gr. 21), thonj^h it is properly a demonstrative and interrogative ; Mass. toh, Narrag. tou^ ta? where? what? tunna 'whence'? Cree tana 'which*? tan- itte 'where'? Del. ro(ixcd pronoun cannot properly l)o uncd with the imperative, and the verb itself is not well chosen, — ' I give to eat' being always expressed iu Algonkin, by a single verl). 5. iVfhilitehelmine ' j)ard()n us ' (comp. Abn. nwritehi^ma" 'I pardon him '(R.), is found in prayers «fec. in the thi e dialects, Micinae, Milicite, and Abnaki (see Vetr. Guaa Book, 103, 18;5, 218, 45, &c.) : iveulUelmanetch ' pardon thou ' (id. 214) : k'wehUtelniukunuma ' thou who pardonost.' WekayuUku (jweghiheuku, V. 349) ' we do wrong ' to others : wekiihinewhiemet ' who does wrong to us '? Comp. woffiiiwina- metnik, vers. 8 ; and Abn. n(o{'(jhih(oghe ' he docs mo wrong,' rim^'ghiha** ' I do him wrong' (R.). 5. MILICITE. llcv. S. T. Rand, in Sclioolcnift's Tmlian Tribrs, &c , vol. v., p, 502. Metoxsoii'a sjMimkek ayeiin 1. Sagamowe tchnoxse'cn tclowesotek. 2. Cheptooke wecheyulek 8. Spumkek taun etooche sauktoolek spumakaye'on. 4. Tooepnauknamcn kcsekcsskahkel wekayeulek elmekes- kaak kelmetsmin awoole. 6. Mahateniooin kate aldwanayoolte'ek 7. Elmas wccheakel mekokemaykel nemahatchumtoomooin. I have substituted e <"or Mr. Rand's doJible ee, and oniittod the hyphens between syllables. His ' "wtls hi' ">o apparently the English sounds. Schoolcraft prints this version in four clauses, marked oy the four periods I have retained, and without other punctuation or separation of the petitions. T'iC third petition is incomplete, the fifth is omitted, and the whole L so thick-strewed with errors of copy that time given to i*9 examinaiion would be wasted. Mr. Rand was a Protestant missionary to the Indians of Nova Scotia and New Brunswick. He contributed to School- On Alffonk'm Versionn of (he LonVa Prayer. 21 craft'H hiih'an Triht'H (vol. v., pp. ^TS-oSO), a vocabulary of tlic Micmac I uiguago, and (vol. v., pp. 090, 691) a table of Milicito nuiucMals. 1 ri^rot my inability to procure a cor- roctcil copy of this voraioii. 6. ABNAKI. I'A88,VMAQUOl)DY. Fmiii Vftroinilo'rt Good Book, \). at>8, wlusro it is Haiil to bo tiiken from " an old iimniisL'i'ipt l)(>loii(;itiK (us Mr. Vetruiiiilu llioii;;lit) to lluv. Siihastiiin UusIch." Oil |). 21), till! sumo vur^iuu iH given, ud "in Miirciiciiitu [MiliuitcJ liinguiigo." 8oc notu on Milioitu v. 4. N'iniktakuseii spomkik 6hine : 1. SaguianwohnogudctH t^Hvviziybi. 2. Kctepoltomwaj^ben petzussowitcb. 8. Ketololtouiwagben uli tsiksotaguclots yuttel ktalikcmigook tabalo te spciukik. 4. Milino teklitcb beingbiskak ctaskiskwe n'tapancnien, 5. Te ancbeltcuiobuyeku n'twal)ellokowagbeiieiiuul tabalo niloii isW uiiebeltemobuyoku 'ewabcllokedjik. G. Te ckkwi lossclinc unemiotwagbcnck. 7. Wedji gbigbibinc tannik mtidzikkil. Nialetcb. 7. ABaAKI. passamaquoddy. Vetromiln, ."578, us " pnrc Abniiki," from " iin nncicnt mannscript." " Erery vowel miirkcd with an iiLcciit has ii nasal sound." The dialect does not differ matcriiUly from that of the preceding version, thoiigli the writers did not agree in tlieir j)honetic notation. Ncmitoksena spnmkik aiiau : 1, Sogmowalmeguadicb alivvisian. 2. Kotolialdiimwogan paiomwicb. 3 Kalaldainwogan likitOguadicb tali kik tab^lawi tali spom- kik. 4. Nomilina' nikuobi pamgiskak nodattosgiskut^ ab6nmena. 5. Ta aiialialdarnawina nebalal5kaw6gauiienewal tabdlawi niuita all anabaldainawOak palikadoguagik. 6. Ta akui losalina weuemibodu6ganek. 7. Weji kaduiuabadaki tdiii majigek. Nialacb. * Misj)rinto(l, for Mdmilinaf 22 J. H. TrnvihuU, 8. ABNAKI, PKNOUSCOT. Rev. Edinond Demilier, in Anualcs tie In Profttfjutioii de In Foi, vol. viii., p. 197 (Nov. 183.5), where it i.s printed without pnnctuation, capitals, or division hy petitions. It is full of errors, whirh I have not attempted to eorrect, except by interlininp: the same version nearly, in a different orthof^raphy, irom Vetroniile s Good Book, p. 19, Kemitankscna spomkik ayan : K^mitanqscnd spomkik ryan : 1. Waiwaisclmoguatch ayiliwisian. Weweselmoquotvh eliwuian. 2. Amantai paitriwai witawaikai kctcpak daitaskiskouai aipoumcua. 3Iamirine go j^i'niighisgdk etaskikite iCUtpdnmcnd. 5. Yopa hatelii auailiailtaiua wihaikai kaissikakan wiliiolai- YopahatelU anclieldamawihek kvsifi kakanwihiole- kaipan aliniona kisi uiiailiailtamakokaik kaikaiuvia h'pun, cli nyona kisi auehdduinahokct kekanwia- kaitaipanik. k^tepanik. 6. Mosak kaita li'tclii kitawikaik tainpamolioiitchi sajiliilion- Momk ketali tchikiktawlgliek taviaiididntchi saghihun- iicminaniai. miliiraim''h'. 7. Oulaliamistakai saghiliousoiiaininai mainaitcliikill. Ulanmtlu' isagJuhui^'Juiix ine mnuatchikil. Nialest. Nialetch. Father Demilicr came to America in LS^v), and was sta- tioned at Pleasant Point (Perry, ]Me.), on the west side of Passainaqnoddy Bay. Ilis letter printed in the Annales (1. c.) was written in the spring of 18:54, less than a year after his arrival and certainly before he had made great j)rogress in learning the language. The form of prayer, he writes, •' is such as is said daily " at the mission, for though the Indians On Algonkin Versions of the 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 langnage." His predecessor, the Rev. Mr. Ro* magnd (who returned to France in 1825) left a little book of prayers, in manuscript, and this was printed for the use of the mission early in 188-4. From it, probably, Bemilier took this version ; but he complains that the book was full of errors, and that he " had to undertake a new work, going through all the prayers with the Indians, to compare and correct thorn." A small volume of prayers, in manuscript, which may have been Romagud's, but probably is of earlier date, is now in the library of Mr. Brinloy, of Hartford. It was formerly in the possession of Bishop Chevcrus, by whom it was presented to Dr. John Pickering. It contains " Pri^re du matin, en Maricldt"" (Milicite), " Pricre du soir, en Caniba,'" " Cate- chisme," a oDtsi scoghi ari- tdoangonik. 7. COronmistaki saghca)sa)a"min6 mematsighik. Ni-arets. This version is nearly the same which Vctromilc 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 Bishc/^ Cheverus. From the general accordance of its phonography 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 laO 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 ri which is used by tlie writer (as it was by Rasles) to mark a nasalized vowel ; co for his 8 ; and I have supplied three words omitted from the third petition. The Norridgewock Indians used r for the Penobscot I, and ts for the stronger tch and ch of the eastern tribes, as in ni-alets (' so be it ') for Penobscot ni-aletch ; but among the St. Francis band, the Penobscot dialect has prevailed. According to Vetromile (^G-ood 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, tl;e form from " Priere du soir en Caniba," m 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.* Quemitangousna spomquic eyanc : 1. Ueuersermougouadge eriuisiane. 2. Amantai naigai paichi ucuitauegsa quetepertamoanga- nequo. 3. Eriquetongouac quetererdamoangane spomquic tar(i na- beiquic paichi quitangouadge. 4. Mamirinai yopaimquisca etasquisqnoi abanemena. 5. Yobachi auerdama arouyecai, caicanui oraigbane erini- ona quisi anerdama uocout caicanuyo quctepanai. 6. Mosak tari chiguitauicaig tamanpachei saguei aritoangauic. 7. Oranmistoqui saguaiusuanmiuai machigquic. Niarets. * The writer uses the French t/u for k, and liis Hnul e (as in eyane) is mute, unless accented. } I ^ T On Algonhin Versions of the Lord's Prayer. 25 T In the following notes I principally rely on Rasles's Dic- tionary (R.)» with occasional references to Vetromile's Good Book (Vetr.), and to a little volume* prepared for the St. Francis Indians by Peter Paul Ozunkherhine or Wzokhllain (Wzic.), a native Abnaki, educated in Moor's Indian School, Hanover, N. IL, 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 than ordinary intelligence, and — living among and writing for his own people — his authority is of the highest, on all that con- cerns the western- Abnaki dialect. 'Our-Father on-high who- there -dwellest.' ]V^emi^ta"(jo)8 (R.), « Wto^wes (Wzk.) ' my father': comp. nada"ga) 'my son-in-law,' n'nada^goos ' my cousin ' (R.) and Narrag. na- tdnks ' my cousin '; Mass. adtonkqs ' kinsman,' togquos ' a twin' (El.); Chip, nidangoahe 'my female cousin' (Bar.). In vv. 6, 7, and 9, the affixes are those of the 1st person exclusive plural, but in v. 8 (Dcmilicr's or Romagn(j's, and Vetromile's) the form is tliat of the inclusive ]A\\yvl\, and the Deity is addressed, not as ' Father of us all' but as ' Father of thyself and us': Kemita"ga)s(^na means ' Our and your Father,' a proper expression when God is spoken of, but a very improper one in addressing prayer to him. AV^o shall find tlie same mistake in other versions. Spemkik ' on high '; spemek 'high' (R.) ; Chip, ishpiming, Moh. spummuck (v. 13), IShawn. spimmiki (v. 34) : spukgiskm ta kl ' heaven and earth ' (Wzk. in Ex. xx. 11) : Rasles has kizmko) for ' heaven.' £ian, eyan, ehinc, ' thou who art (dwellest) there '; see p. 114. 1. Let it be greatly-esteemed thy-name.' Sa"ghama"a)e, from sa^gma" ' chief, captain '; ne-sa"gma"a)erma'^ ' I regard him as chief,' or ' esteem him highly '; witli an inan. object, 8a"gma"a)ermegooat 'it is regarded as chief or 'esteemed high.' In V. 8, a diflerent verb is used, tvewesehnoguatch ' let it be greatly distinguished,' literally, ' embellished ' or ' hon- orably decorated'; ne-Meooessiha"^ 'I embellish him greatly' (R.) ; with inan. object, wawaxlfokio ' lie blessed it,' and * Waicasi Laijldamwoffunek &c',. [Holy I-aws, Ten Coiumuniliuciits, with Ex- planations, for Christiiui Iiistiuclion.| P. 1*. Wzokhiliiin. (Boston, IB.'W. ) 26 J. H. Trumbull^ ivaivasi 'holy, hallowed' (W zk.'), acoeooessi 'blessed' (MS.). £ri(joman, eUwiziyin, ayiliwman, 2d pers. sing, conditional (participle) of arimism 'he is called' (R.), lit. 'thy so- calling' or ' as thou art called.' * 2. Amiuite " ])lut a Dieu " (R.), ' would that,' Lat. utinam. Negai is omitted in vv. 6, 7, and by Demilier in v. 8, where Vetroinile inserts neghe, which seems to be naighe of Rasles, ' when, at that time ': but Rasles has also nega and ne/cka^ ' there, in that place.' Keteberdamwangan ' thy government,' a verbal from ne tdwrdam '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, paiomtvich (Mass. pegaumoDutch, 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 j)assive form. In the eastern dialects, m, in the formative, is a characteristic of these " personifying " verbs : c. g. Mass. peyau ' he comes,' peya%imoo ' it comes,' i. 0. ' is caused to come '; so, pegau7)io)-i(tch, imperat. 3d sing. ' let it come '; and in the Abnaki we have the corresponding forms used by Rasles, im aba"7i ' he comes here,' baia"ma)ia) ' it comes,' and more accurately by Ozunkhcrhine, paioH (jpayont, El.) ' when he comes,' paio"mf»ik ' when it comes,' jyaiatci ' he comes,' paio"ma) ' it comes,' &c* Petzussetvitch (v. 6) is from a verb moaning ' to approach,' ' to come (or be brought) near^ (pessoidcoss^ 'approach thou,' pe8sa>tsio)i '•near,' R.) ; bvit it denotes approximation in space, not in time, and is wrongly used in such expressions as etodji pet- zosseivik '' when the time arrives," as in the Passamaquoddy Catechism (Vetr. 847). 3. ' So-as they-obcy thy-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 they- * In the Chippcwny, tliore are two forms of tliesc verbs — wliii'li Baraj^a terms " pers'Miifyiii;;/' liecaiise " tliey servo to re]iresont an inanimate tliinf^ as doing the action of an animate being," — one endinj^ in magad, tiic other in on. — Olch. Gram. 85, 409. X \ I 4- On Algonkin Versions of the Lord's Prayer. 27 obey tliy-will on-high, so here likewise on earth let-it-be- obeyed." In v. 9, I have supplied [in brockets] the words omitted by the transcriber. IQVercni'imaMx'Ujitn, a verbal from netVer^rdam 'I think, will, purpose' (U) ; Mass. unantamdunk ; see note on v. 10; but the meaning of the petition would liave been better expressed by using the verb in the conditional; alt wlaldama 'as I will,' i. e. •■ my will,' ali wlaldak * as he will,' ' his will ' (Wzk. in John, vi. 38) ; comp. Chip, enendaman (vv. 27, 28). Ne-kiktam ' I obey * (R.). Nanhi (na"hi, R. ; namjn, v. 8) ' so,' = Mass. nompe ' in turn,' ' again.' 4. ' Give us this day-in daily breed ': in v. 8, ' Give-us this day-in daily our bread.' Ne-mira^ ' give it to liim,' — b\it the verb ned-as^ama" ' I give (it) liim to cat' (comp. Mass. assa- mmnnean, v. 10) would more exactly express the meaning of the petition: the forms ma-mirine., mantiline (v. 8) have the frequentative reduj)lication. Pcinklskak, hcmtfliiskak, pemi-ghmfdk, 'through (or, during) the day': etassckiskeae (^etmkiskwe, etaskhku4, vv. C, 8) ' of every day,' ' daily '; eHassi ' always, witliout ceasing ' (R.). Ahannemen ' bread,' ' baked corn ': ahd''n ' bread ' (R.) is, literally, lliat which is ' baked '; -men is tlie generic name for ' coin,' ' grain ' (and for every description of ' small fruit '), pi. -menar : e. g. neok- hdmen ' sifted corn ' (flour) ; n'tapdmnenu (v. 8) ' our baked corn ': Nairag. rnqriimmme-ana^h (plur.), Mass. appmnhm^- onnsh " i)archcd corn" (R. W. & El. in 1 Sam. xvii. 17). 5. "And-besidcs so forgiveus vvhen-wc-havc-olTendcd-thee as we forgive those-who-offcnd-us "; and so in v. 8 : in vv. 6, 7, "And forgive-us our-otfences (?) as we so forgive-them wlio- offend -us." Ghegnnmihcoreghehan {kakanidhwleJc party Vetr.) is from ni'-giiga"onha'* ' I offend in act ' (R.). In v. 8, this verb is preceded by the sign of tlie past tense, or rather, of completed action, kin (and conditional, /«'»/). 6. In vv. 6, 7, 'And do-not lead-us intotrouble.' Te, ta^ :=tai, R., a conjunction. Akiii, ekkwi, =e''ko.ii, " cessa- tioncm significat" (R.), 'refrain from,' 'do not'; Mass. ahqiic (El.), see v. 10. Mo)sak (vv. 8, 9) is prohibitive, not merely deprecative : it is appropriately used in the command- 28 J. H. Trumbull^ ments (mosuk Icomotuekan " thou shall not steal," Vctr. 295), but it is out of place in prayer. LosfieHne, iinperat. 2~1 pcrs. ; Canniba ned'eroossara" ' I lead or conduct him ' (R.)' 10. MASSACHUSETTS. From Eliot's version of the Bible (2il eilition, ir.85), Mutt. vi. 0-13. The vowels nejirly ns in English ; m like oo \n moon; a vowel Colloweil by /* is short ; ah varies between a in add nnd a in what. Noosliun kesukqut : 1. Qu'rtiaiiatamunach kw.vesuonk. 2. PcyaumcDutcli kukketassajtanioonk. 8. Kuttonautamuoiik no n nach olike'it ncaiic kesukqut.' 4. Nuinnioetsuoiigasli asekcsukokish assamainnean yeuyeu kcHukok.^ 5. Kah alu{uoantauiaiinnean nuinniatcliosoongasli, neane niatchLMiehukqueav fti\^ or Fr. ne . . . pas, though its primary meaning is ' to leave otf,' ' to desist.' Abn. a^(iA:o*t«m ' it opens,' nin-piikinan 'I open it' (Abn. 7ie-pekaha"). Wutch ' from, out of.' Sec notes on nwshun (p. 141), uchlek, 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-u?i, from ohtau ' he has, possesses ' (it) ; ohtau-un ' it is had, possessed, belongs to '; here, with prefix of 2 sing. ' to thee it belongs.' Mermhkesu-onk, verbal from menuhkesu, act. intrans. ' he is strong, a strong-doer,' from menuhki ' strong,' primarily, ' hard,' ' firm ': Micm. metki (and menak^ " pressd," Maill.), Abn. ne-men'kamni "je me sers de force" (Rasles). SoJimmdonk ' forth-shining,' a ver- bal from sohmvm ' it shines forth ' (Chip, tvasseiasi " he shines, is resplendent," wasseiasiwln ' light, splendor, bright- ness ') : here, and throughout his version, Eliot uses this verbal for ' glory.' Micheme, " for ever," " everlasting " tfec, 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. metsimiooi * always,' Micm. 7nech " d'avantage, encore, de plus" (Maill.), Chip, mojag, monjag, ' always, perpetually ' (Bar.). The root is, a,y>i)avGiit\y,mi8he, missi, 'great, much,' pud the primary meaning, ' a great while.' 84 J, n. Tnimhull, 8 f). n. CONNKCTICUT. NrANTIC ? Tlcv. KxiKjritmco Mayhcw, MS. 1721 ; written " Uy tlm lielp of an intnr|irL'U)r," in " tliu (liiiluct of tlu^ |it(H'iilli>(l| I'lMiuot Itnlintm." NiuHliun unkkouvvu kcHiikiik : 1. Wcyctuppataiii oyago kcowostooiik. 2. Kukkiitiuss(i)tii)n(i)()iik poiiiiKniitcli. Ku)Wok()iitain(uonk cyagc youtai okec oioliktai oiikkoiiwo kosukkuk. Mosiiiinaii oyoii kosukolik asokoHukulikiHh iiiipputtiikiiuii- nckonun. Quail o]i(|iiantainiunnan iiumniattompauwonkaniinonaRli nruiiik oi ohquaiitamouog kchchapuiiiilqiioof^uk. Quail aliquo cassuuuau iuichcmvvct(»oukanuk. Wcpc polujuassuunau wutcho luatcliotuk. Newutcho kuttihe kuttasscjotainnoonk, mokekcDOuk, qual> kuiuiontiatamooouk, inichcrao quali michemo. Anion. 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 dilTcrence betwixt their language and that used on Martha's Vimyard that ho could not well understand their discourses " or be understood by them without an interpreter : he adds, however : " 1 thought the difference was not so groat 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 Pi'quot, i. e. Mohegan, but is probably in the dialect of the NiantieSj Indians of the coast between Connecticut River and Point Juditii, R. I. The Niantics near New London occujned the tracts reserved for, and were mingled with, the Pcquots, of whom few — perhaps none of pure blood — survived to 1721. One r»f the peculiarities of this version is the substitution of y for (Mass.) n, in wunne, enaj, r Mass. kesuknuf) ov -tai (^yeu-tai for Mass. yeu-uf). * In the collection bf J. Wingate Tliornton, Esq., of Boston. On Ahjotik'm VcnionH of the Lord's Prayer. 86 i ... For Kliot'rt hnukqut ' in coolis,' Mayhow lias onkkouwe hmi- kuk ' hcyoiul tliu sky.' In the first polition, ii'vifdupptttam .stantlH for Muss, ivunnetupimtttm 'it is holy,' — seldom used liy Kli(»t, thouf^h ho has thu udjoctivi; wunneetupanntamwe for 'holy' on the title-pa^^o of his version of tho IJihlc, other forniH in Mark vi. 20, Acta xiiv. 4i{, ttc, and its opposite, matchi'tti-panatam ' profaned,' Kzok. xxii. 20. Tho change from wunne to iveye. corresponds to that of Mass. tiniiiii ' dog' to aiiim in tho Narraganset dialect, noted hy R. Williams, AV^, 107. In f veiuo." »{. K^wekont(im-a)onk 'thy pleasure': verbal from wekon- tam ' he is pleasant-minded,' glad ; Ahn. wi(/a"dam, Del. tvin- (jilendam 'I am pleased with it' (Zeisb.) : from loekon ' swcot, pleasant to tho tasto,' with tho formative -7itam of verbs ex- [)ressing mental action, . Ah grcead macon jussiion mattum paw oon ganuck Ahque mattumpawoonganuck. 7. Puk kqucaw-hus nawn woochet matchetook Pukkgueau'hus neawn woochet matchetook. 8. Kee kucks siidamong cummc eke go wonk ah hdont Keekuaksudamong cumme' ekegowonk On Algonk'm Versions of the Lord's Prayer. 37 4- seek coomsakS oh wooiik, mackeeme macheemo Beats. . . . coomsakoohiooonk, macheeme, macheeme. JEdts. As translated: " Father oiir3 above in licaven : i A'lmired in hii\vaukun, wonk weckchaunauqsowaukun, honmeweh Non neh nnnoivick. In Edwards's notation, n " has tlie sound of u in wuie. though much pro'd'acted," 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 toitgh, 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. Selioolcnift {Indian Tribes, iv. 539) mentions another — and apparcntly an earlier — edition of tiic Mohegjin Catceiiism, in a copy of wliieli lie found a MS. note, that the translation was made "hy John Qiiinney and Ca])tiun lleii- drick." The latter waa a chief of the Stoi'kl)ri(lj;e Mohegans. To the edition of 1795 is appended (pp. 27-.'ll) a translalion — proliubly l>y another hand — of J)r. Watts's •Shorter Catechism for Childnu. School eral't printed (fiidinn Tribes, v. 591) what was meant to \w. w copy of the ahove version — with a statement that it was made hy "the tiifolugian Jomit'ian Kdwards," &c. ; hut his tc.\t is full of mistakes and his inierlinear " tnnisiation " worthless. 1 ^ On Algonldn Versions of the Lord's Prayer. 39 V)clong to them — to fill places of conjunctions, relative pro- nouns, and the definite article. This 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 In- dian Affairs, 1822 (and re-printed in Pickering's edition of Edwards's Observatiotis), which I occasionally cite (Ps. 19). In the invocation, Edwards has : ' Our-Father that high- place-iu thou -who -there-art ' : in v. 14, ' Onr-Father thou that the -heaven (bright place ?)-in thou -who -there -art.' JV'o^A, = Mass. ?iG>8/i, Del. ncok(y. 15), 'my father'; n'ogh- niih ' our father.' Ne (jieli) is a demonstrative of inanimate objects — not a relative : with tlie conditional or participle of inan. verbs, it serves to foriii a concrete name, and may be translated l)y the definite article ; e. g. (Mass.) sequnni ' it is left behind, it remains,' ne sequnuk ' that (which is) left,' ' the romaindor.' Spummiick ' on high ' = Abn. spomhik; see vv. (3-9, and note. Oleon, oiyo/t, = Mass. a^tYm (from at/eu ' he is here, or there ') ; see page 114, ante, and note on vv. 6-9 : Edwards I'cgards this form as a participle ; 8d pers. c'ieet "he who lives or dwells in a place " (Edw. 12), pi. oiecJieek, as in pet. 3 of v. 13. 1. Taiigh, taukh, Mass. toh, " properly signifieth utinam ' I wish it were so' " (El. Gram. 34). Mauweh ' all, the whple ' is Mass. iiioeii, inidtve, ' collected, gathered,' Abn. ma"a)i ' ensemble,' Chip, mamawi; it is repeated in petitions 2, 3, 4, and 8 : so in Ps. 19, mauweh paiipaum'h hkeyeke " through all the earth." Auneiveethi/un 'thy name,' lit. ' as thou art so-called ': the Mohegans like the northern Crees readily pass from the soft s to th (0^ ; comj). auncu'escet, auncive.theet, ' his name ' (Cat. 14), neh aimewchtautUeek ' which is called' (id. 25) ; Mass. 'wcsu-onk ' his name,' ussoicesu ' ho is called.' 2. 'I- wish that-which thou-willest they-may-know all (everywhere ?) ' — Edw. ' I- wish thy -kingdom (come ?) ' — Cat. Kkitvaukan ' kingdom, dominion,' ivkehkiyoivaukun ' his kingdom,' kkiychteet ' he who is powerful,' kuktiyowwau- weet 'he who is king' (Cat.). I suspect an error of the pr ess in the final -maiuik. waukun pauk, which may be Schoolcraft's copy has klcihkiyo- nearcr riglit, pauk representing ^ 40 J. H. Trumbull, a form of the verb ' to come,' Mass. peyau ' he comes,' Abii. ne-ba 'I come,' i«^ «'a?>je(^?«tfa?n<'aM. Cat.) ' forever ' = Del. hallcmiivl; see v. 17. Wfinnaigicwun corresponds to Mass. tvuttinniin (El.) as in Exod. iii. 14, nen nuttinniin 7ien nutthmii/i for " I am that I am," and matta ne nuttinniein " it is not so with me," Job ix. 42 J. H. Trumbull, 35 : this verl) is used by Eliot and in the Moh. Catechism as a substitute for the simple verb substantive — for which it was not mistalven by Edwards who says, explicitly, (Observ. p. ■".4) : " They have no verb substantive in all their lan- guage." In the Catechism, the question " What /« God ?" is rendered, Taunck tvtvnnoljjen nult Pohtommawivam? i. e. 'of what kliul,^ or ' what is he »uch as ?' JVoi lu'h ininuii/ifk (misprinted for tinnuij/ioli) ' this be-it- so'; see above, pet. 3. 15. QUIRIPI. From Rev. Abraham Pcirsoii's " Helps for the Indhms,"* 1658, pp. 59, 60. Nousliin ausequamuk terre : 1. Wdrrettepantammunatch .[vvoweztauonatch] kow(^se\vunk. 2. Peamoutch' kukkussootiimmowunk, 3. Korantammowunk noratch sket' Okko nenar ausequamuk tcrre. 4. Mesonah ea kosuk kunkcsckatush nom^etsounk [petiik- kencag']. 5. Ak(iuantanunah nomatchcrcunganansh nenar takquanta- minan ewojek nomatchcreheaqucaguk, 6. Asquonsakkongonan rame-re mitchcmOuretounk, 7. Wel)e kuppoquohvvheriggaminah wutche madjk'. 8. Wutche kekatah ketas.sootomoonk, quah inilkessowunk, quail aittarwejanunguesowunk, michonie quah micheme, Ne ratch. The dialect of this version is, or was intended to be, that of the Indians of soulhwestern Connecticut, near Long Island ^^ouiid. It was probably s[)oken by the small tribes westward, in Westchester county, — including the " Wio- quaesgccks" and perhaps the " Waoranacks." The Dutch explorer, Block, first mentioned these Indians 'of the long- water,' — whom he found in 1G14, near the mouth of Housa- tonic River,! — ^^ " Quiripeys,^^ and I adopt this in preference * " Some Helps for the Indians ; slirivimf thani how lo improve their Natural /?ertSon,&c.,. . . By Abrahaiii Poirson, Pastor of tlic Church at IJranford," C(im- hriiUje, 16.58. [Ke priiitcil in the ."Jd volume of tlie Conueeticut Historical Society's Collections (not yet published), and separately, Hartford, 1873. J t See De Laet, Nieuwe Wereldt (1630), b. iii., c. viii. On Ahjonlcin Versionn of the Lord'H Prayer. 43 to the more familiar name QKinnlpiita, wliicli usage restricts to the vicinity of New Haven harbor, and which manifestly (l»y the substitution of n for /•) belongs to another dialect than that of the Indians who lived thereabout. ]\Ir. Peirson's knowledge of the language was very limited. He had mastered none of the difliculiies of the grammar; but he was assisted in his work by Thcmas Stanton, " inter- preter general to the United Colonics," and " by some others of the most able interpreters amongst us "; and his little volume has some value in its exhibition of dialectic |)cculiari- ties — e. g. the locative suffix terre (for ^[ass. -id, -it), as in the Mohegan (tonneh') and Delaware Qaani, tidli). ' Our-father the -place -of- light in.' Ausequ,tiniilc; comp. Micm. wasok (v. 2), tvaJoJc (v. 3, and note) : Del. awoni^d- game (and auHumgame-jvnnk ' in heaven,' Zeisb."). 1. 'Let-it-l)C- well-regarded [or, let-it-be-obeycd] thy-namc.* Werrettepantam for Conn, wci/ctiippatam (v. 11), Mass. winine- tiipan'nm ' it is holy' (El.) : Pcirson uses the verbal werrette- pantdinmewiinlc for "a grace " (p. (!1). Wdiveztd\i- times uses skeje for ' upon,' before an animate object, as akcje nejek "upon them " (p. 26). Xenar 'the same as,' = ?it! nan, El. 4. ' Give-thou-wc this day daily (?) 7m/ food [round cake].' Comp. with Conn. (v. 'il),mesonah and meHunnan, &c. Kcsuk is withe 't the affix whicii is required to give it the character of an adverb ; it should be (as in vv. 10, 11,) ke>{Biiuii<>h. H<4tte chrko cliijr taliottamcn, rontickot tliaaiii IIoc- quaossmiir, rcnilckot ock taaiii Hacking. Nircuiia sliou puoii paiicta cliiJr jocko. T). Ock cliijr sinkattan clidko nijr mattarutti hdtto mara- nijto, rciiackot ock nijr sinkdtlan didko inaniincku& Rcn/ippi inaranijto iiijrc. 6. Ock cliijr, niatta hakittan nijr, taan maiiunckns Mandtto. 7. Snck bakittaii nircjona suluvijvau luanuuckus. Kitzi. It is too late to correct the misnomer " Lcnni Lcnape" wliicli, on Mr. Hcckeweldcr's autlioi'itv,t is now generally accojtted as " the national and proper name of the people wo call Delawarcs," 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 o*:' 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 * Lulheri Catrchlsmitu, i'lfwi-rsutt pa American-Virginiske Spralet. Stockholm, 1696. Vucdhnl'iriuin Burharo-Viniineoniui is iippoiuled. The latter W!>s again printed, with some additions, at the end of Kort Beskrifning om Proviiicien Nije. Swen'ffe, by TiiDinas Campanius (a >;randson of Johi;, the compiler), Stockholm, 1704, and was translated by Dupoiicean for the Memoirs of the Historical Society of rennsylvaniu, 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 ^rrandson, at the cost of the King of Sweden. t Account of the History <$'c. of the Indian Tribes (1819), p. 25. 7 46 J. H. TnimlwIK no r in thoir liiii<^niigo," and Ileckcwcldcr i'o|n)ats thin,* hut the latter adds that " it socnis that in the time of the Swedes the trihes who lived on the banks oi" the Delaware used the letter /' iuHteail of /," but '• those tribes were extinet before he came to this country." lie clsewhercf refers to the work of Campanius as in "the pure Unami dialect of tlie Leuape," but gives no authority for this statement. That it was the 2^rev(ulhiii dialect of Delaware tril)es, when the country was first known to Europeans, we have sullicient evidence. The northern Delawares Avere called SdnkhuuDm by the Dutch. Do LactJ give a short Sankhican vocabulary which agrees, remarkably, with that of Cam})anius, comi)iled, some lifteen years afterwards, among the southern Delawares of New Sweden ; and the few words preserved by William l*enn as a specimen of the language of the Indians of Pennsylvania, in l(j83, are unmistakably in the same dialect. Of the numer- ous Indian place-names in Thonuis Campanius' account of the country on l)oth sides of the Delawai'c (^Kort Jictskrifii/ii/j &c., 1704), / is found in only one {Alinniii/^"§ i. e. ' the great main-river,' the prefix being iiwchljrick or mocluecerlck ' great' (Camj).). The Renapi version of Luther's Catechism (including the Lord's Prayer) is anuisingly bad. The translator had not learned even so much of the grammar as to distinguish the plural of a noun or verb from the singulai', and knew P/thing of the " transitions " by which the pronouns of th. subject and the object are blended with the verb. ♦ Introduction to Indntn Nnni'S of fliuas &c. in Peiiiini/lnini'a. t Jlistory of the Indian Tribes, p. .'UG. X Novas 0/Ws(lC33), lib. iii., c. l:i; ])]). 75, 70. § Hazard's Annals of Pennsijlranin, .'582. Mcckuwcldcr (Indinn Xmnes &c.) gave from deeds four forms of tiiis niiine, one of which is Afaki^erick Kilton, He lins mis-translated it, lielicving that "it was intended for Trenton Fails." On Algonhin FenionM of tJw Lord'a Prayer. 47 ( Tn rG-[)rititinp:, I liavo substituted m for tlic m used by Cam- pnniiis. iris consonants and vowels liave, I infcsr, the Swedish sounds, eh = /c, j>" = Enji;!. // or I, k has tlie proiujuiinal sijun (n) of the first person and means '• my father,' but Campanius uses it as often with pronouns of the second or third person as of tlie first. Ih) dislinjiuishes the possessive pronouns from the ])ersonal, but not the phiral from the sin) aiiil Ifiston/ of ow /.uril (ISOG).* " I'lDiioiiiii'i' (/ like '/('• ill liiii'; I' liki! nil in .v«(// ,• / Ijki' ic; n like im or on in //'ik; rh iirMiiy like Scotti-li 7/1 ,• j liko I'limlisli ( in in; 11 liko 7 in //d//." Ktir the tt'i'- niiii;iti(in of tliu veilml noun, lioie prinU'd vthjnn, ZcislieiKcr liu!« ■icoayan ; Ik-cko wolder, ■inii/nn. [Ki] W(!l()clioiiiell('nk, [tnlli] opiiiii uwosKiigiinio : 1. Mii(!h('l('ii(l;isiilsi'li klclUiwmisowi'igiui ; 2. IvHiikiiuawM^uii pojowikotscli ; i\. K(olit(!lio\vngiin lokctsc.li tiilli aclKniidluikamiko ulgicjui look talli iiwossaji'anio ; 4. MiliiHHMi Juku giseli<|uik jiuiiigischuk achpoan ; Woak nu\vel(!n(lainaii[\vJiiioou 'nlscliiinaticlisowajjaimoiia, elnu|U»Migik ; Woak katsclii iipawimooii li aclKiiiotscliicchtowi'iganink; 7. Schukuiid kUiiiniiieuii iint.sclii niedliikiiik : 8. Ntito kiiiliillataincn ksakiina\vrii' this characteristic, and in The History of our Lord, p. 3, he has the passive animate future of this same verb, machelemuxutsch, for 'he shall be [esteemed] great,' in Luke i. 15. Comp. Chip, nind' iahpenddn ' I e.\alt, 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 docs not appear to have discovered in the Lenni Lenape. Ktdlewunsowi'jgan 'thy name,' from elewunsu 'he is called,' ' is san ' 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 pioHx )id denotes ' i'eniv)var (see note on miguuin, v. 20b) ; with eleudam, the formative of On Algonkin Versions of the Lord's Prayer. 56 \ . verbs expressing mental conditions or activities (see above, on 1st petition), it means 'to remove from mind,' 'to dis- mind,' so, ' to forgive.' The forir here given is the imperat. 2d s.~lst pi. of miwelendam-awa 'he forgives (i^ to (Am).' TschanauchHOWtigan " fault, defect " (SB.) ; tschetschanilmvem- qiienglk " those who trespass against us " (sb.) ; the former being a verbal from tschannaiichsin [^chanaiiksin?] "to fpil, to miss" (lb.). 6. Heckevveldcr mis-translates here : if the form of the last word (another verbal in -ivdgar^ is correct, the meaning is: "And do-not we-do-w'^come to trial (a being-tried)." N' paivuneen is the neg''five form of ihe indie, pres. 1st pi. of pen 'he comes': katschi "let it alone, don't do this" (Gr. 174), is from ha ' not,' a particle of prohibition (Montagn. eka, Alg. /ot, kawin, Abn. ckmi, Mass. akwi')^ with the charac- teristic (tscli) of the imperative future. Zeisberger uses it with the imperative of prohibition, as, hatachi Usslham " do not thou do so " (Gr. 5H),katschi pahan "come thou not" (88), — but, in the indie, pres. negative, wm^^a n^pawimeen " we do not come " (87) : for katschi cannot properly be used before a verb in the indicative. Li " to, into " (Z.) is mistranslated by Ileckewelder, " that." Achquetschiechto- wdgan (akwetchV ehtowdgan^ with the locative affix, ' into trial'; comp. Mass. en qutchhuaongan-it (v. 10), Chip, gddji- ton 'he tries it,' godjlewislwin 'trial, experiment' (Bar.); the root (Chip, gddji, gwedji, Mass. quiche, /«), h, d, z, j, // guttural ; as do the Chippeways also "; while amOng the tribes on the coast of the Bay, " the linguals are th as in Ihtn., t, h, st, ts, toh, and their nasal w." At the Red River Scltlemcnt, continual intercourse between the Plain- Crccs and northern Chippeways is likely to promote assimilation of dialects. The characters used by Mr. Thiljault do not distinguish b from p, d from t, or c/ from k. Li translating, I have written, throughout, p, t, aud k. 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 /c." " The widely scattered tribes of this luition change the th [which Mr. Howse regards as the primitive sound,] consecu- tively iulo y, w, I, r; e. g. we-thd ('he'), wc-yd, (rc-)ui, we-la, etc. . . . Li the cases where the Crees in the vicinity of the coast (hit. 57°), pronounce the th, the contiguous iidand tribes of this nation always use I ov y ; or at most, the th 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 " (Cr. Gram. 141). In passing from the Cree to the Chippeway, th always, and sometimes t and d, change to //; the Cree h is frequently omitted before k and t; and the nasals m and n are often inserted before h, d, and g. GiiUiitiu's Synopsis of i (1836), p. 23. 68 J. II. Tnimhull, 19. CREE. SASKATCIIKWUN? From Omjun Missions, by Itev. P. J. I)e Smct. (New York, 1847.) p. 162. Notanau kitsi kljikok c|)iaii : 1. Pitone mowaitsikatok kiwigowin, 2. Pitoiie otitainomakad kitil)oitsiko\viu, 3. Ispits cnatota kawigau kitsi kisiicok, pitone ckusi iji waski*!iskainik. 4. AnotH ivakijikak iniiiiani [iii]pakwcjiganiiuinan mina tat- Avaw kiimmawn,yakik ka ki matsitota koyankik okiisi iji kasinainawinan cki inatsitotainank. 6. Pisiskciiniuan kitsi oka inatsi mamitoiioitainank, 7. Ickatcnamawinan kaniayatok. Pitone Ekeesiikik. At^ U-dushitnl 1)1/ Fdtfier De Sinet: " Oiir father in tlie p;rcat ln'iiven bciiii.' seated : i May it lie honored thy name. 2 [May it| arrive thy kinj;(h)iii (rei.'n). ■' Liltinfitmiiin'ik. 7. Maka mitdkwoiiamawTiuin matclii kekwai. 8. Kiya kit aytiii ki'tclii otciiawiwTn, wilwdts soo'kiitesiwTn, mina mami'tcliimikoowTii, kakike miiia kdkike. Emen. This version rofircsents, I infer, the dialect of the mixed Crces (" Plain " and " Swampy ") of Assiniboia ; at the Red River Settlement, where Archdeacon Hunter resided, and the Mission village on the river l)elow. In l)oth 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 Prni/rr, . . . iranslatdl into the lani/nofje of the Cree Intlinns of the hiunite of RnimCs Land, North West America. London Soc. for i'roni. Chr. Knowledge, 1851). l^nio. rrintetl in Evans's syllabic characters. 60 J. H. TrumhuU, IIowsc's valuable Croo Graniniar had greatly facilitated tlio sliuly of tluH langiiajrc. \n the following notes, 1 cite this graniinai' (U.), the Prayer J3ook (I'H.) and the translation of Matthew's (JosjKd (Mutt.). N\mtot/) means 'enough,' 'sulBcient'; whence Chip. del)i4 ' he has enough, is satisfied,' Mass. tapautam ' enough- minded,' ' content,' and tapenum ' he is able,' i. e. suffices for «fee. Chij). dihaan ' he pays (i. e. satisfies) for it,' dibaivan 'he pays for him,' dibendan 'he is the owner of (i. e. has paid for) it,' intrans. dihendjlge. Outchltchipayii (^oocJwche- paiyu, v. 20) ' it comes hither {payii') from (^outchey some- where else ; eomp. wufhoio doohe ne-peyitootda " far-otf-/Vo»i I hither-come" (EI. 289): Chip, nind ondji-ha 'I come from'; but the form which is here given to the verb cannot l)C the correct one. 3. ' As thouso-willcst may it hereafter be-done here on- earth which so is in-the-great-heavon ': in v. 19, ' as-much-as is-observed thy [ ?] in-thc-grcat-heaven, may-it be so * TIiu future sign (jfi (Cliip. kah) used I)cfore tin; first iuid second persons, is cljiuiticd into hiiHa [ijata), Ciiip. tult, before the third person, sinj,'. and plural." — llowsc, 214. On Algonkin Versions of the Lord's Prayer. 61 ou-cartl».' E {h>\ IT.) ' ns.' N,i'itai/e'trn 'I will' (Matt, viii. '5)i '« '>f'''o ill the suhj. 2(1 sinjj;. ; Chip, nind inAndam^ enrndiftnnn. Ota (o-if\ II. ; ti-ti', v. 22) ' licro.' Ankikh (uskee'k, v. 20, axtxhitxh^ v. 22) with h)C!itivc aflix from aski 'earth': in vv. IS, li), iraHkilaxkamik 'on the surface (?t'/i«- kitoh, II.) of the earth ' ^ Chip. o;/l.daka)niu'i;, or as tho pronoun yoa, j' ;u in /air; ay iis wi muy." — llowse Gr. 38.] N'ootdwcenan kdche kdesikook' faydn (or, f-i-iui) : 1. KuttH wo kckatethitaikwan* ke-wcthdyowin. 2. Ke-tipayichikewin kuttH wo (iochechepeyoo^ 3. Ht^ itcthetuinmun kuttJl we t6ocliegatdyoo' 6te assiskeek k;\ isse i-iik keche kdesikook. 4. Muethinan ann6och ki\ k(iesiki\k ke ootche piindtisiydk. 5. Mdiia kiissemaywinniin ne-mutchitiwinendna' ki\ isse kus- semaywakaitchik'' unnekce kii wanitootdkooydkik. 6. Mdiiit egilwdtha it6oti\yinan kootayitoowinik. 7. Mogga mitakwenamawinndn inutche kdkwan^ 8. Kdthd kot'idn • v.'ie ootenaywiwin, wtlwauj s6ketaysiwin, mdntt maliinccliemikoowin% k(5kekdy radna kSkdkay. Emun. I have not luiuid any version of the Lord's Prayer in the dialect of (iie Hudson's Bay Crees, as exhibited in Ilowse'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 Liuut. 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 8 : e. g. vi6osuh ' always,' for mooschuk, ChappcU. ' We requires the ontative or subjunctive passive participle — which, according to Howse, terminates, when the subject of the verb is inanimate, in -dk or -dik (Gr. 115, 228). Tlie form given in v. 20 is that of the indicative passive inanimate, in -wim (Gr. 115). ^•^ These verbs seem likewise to have the form of the indi- cative (animate) instead of the required conditional (inani- mate) ; -dw^ -^0 for -dk or -dik. Ootchichipayu seems to be compounded of doche (Chip. 0)idji, 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 miitch-isisu ' he is wicked,' and matJuit- is8u ' he is bad.' The last means ' bad-hearted '; see note on V. 20b. 3Iutche, primarily, denotes that which is exteriiallv bad, ugly, unpleasant, e. g. matche keesikdk ' an ugly day ' (H. 294). * The transition form is wrong : -aitcJtik (^-dtcJdk, Howse), is 3d~3d pers. pi. subjunctive (required after kd me),'t)iey ... to them,' instead of lst~3d pi. in -eetiv6w ' we ... to them '(Howse, 217). ^ M&tche kelcwan 'bad something,' whatever is bad; but Howse would probably write instead, gd viathutissik ' that which is bad.' * I transfer this word for ' glory ' as it stands in v. 20, — in uncertaiiity as to its meaning. 21. MONTAGNAIS. (nkak quebkc.) Father Enm. Masse, in Champlain's V^oijaijes, 1632*. In tninscription, m has has been substituted for ou of the originnl text. Nootaooynan ca taycn cDasccopetz: 1. Kit-ichenicass6uin sagitaganiooisit. 2. Pita ki-ooitapimacoa agood kit-ootdnats. • Father Enemond Masse, S. J. came to Port Itoyal in 1611, with Biard, and for a year or two proscfuted the study of the Souriquois (Miemac) language. When the Frencii post at St Sauveur was l)rok('n up by Capt. Argal, Masse re- turned to France. He came back in 1G25, and laitoreing epian : 1. Kekona kitchitooaa:)idjikatek kit ijinikazocoin. 2. Kekona pitchijamagak ki tebeningea^in. * The same version, with a French translation, is printcil in Jiigcment Krrone de M. KrncKl lii-nii(ii(i)i, the Olfa/rn, and the Potau'atami tribes. He that understands well the Otchipwe language will easily converse with Indians of these tribes" (Otch. Gr. 5). * Shea's flislon/ of Am. Calhollc Missions, 333, ,0.34. t Rchitions, 1658, p. 22; ItiTO, p. 78. 10 70 J. H. Trumbull^ The modern " Algonquin " of the mission of the Lake i«, in fact, nciirly identical with the Nipissivrf, — difforing some- wlu't from the dialect spoken at the same missioii, iii the last century. A {'antique en laiujue Algonqulnc^ composed i^' a former inissioiiary, M. Mathcvet, has i^eeu lately prinl<.;0. with a version in the modern (Nipissingi dialed, nnd noi:o.>-, by the author of Etudes FJiUologiques (^M. Cuoq).* In Mathe- vet's orthography. I is used iu the ]Ai\c(' of n of the modern dialect, but the editor remarks that "in the most nncicit manuscripts, r has the preference.'" Wlicre the origiiial ver- sion has trJi, the modern subsiitute;s (/;', — uurljifa 'ov oidchita, ooendji for ^.ntcJii, etc., but M. Cuoq suggests 1i?at " tiie AUton- gnin dialect u'hich funnerly prevailed at tlio mission of the Lake" uiay lune required the ich: but " il en serait autre- meni ■' ujourd'hui qua prevalu le diah'vte Nipissiuguey COciiidjanuimiang ' thou who hast us as thy children,' wlioso children avc are. Nidjanis 'child' (as related to the paroit), 'offspring'; o-nidjanis-i 'he lias a child ' (JB.f 81), the prefix o denoting possession or ' having.' The conditional (or, as it is distinguished by the author of Etudes Philogiques, the " dventuel ") mood changes o- to coe- and with the transition of 2 sing.~l pi. gives ooe-nidjaiiisi-jni-ang ^ thou who hast us children.' This synthesis is one of the many by which missionaries have sought to defiJie the fathership of God and to avoid the ascription of riatural paternity. The objection to this is, that its root is immediately suggestive of natural paternity : comp. Mass. neese, neesh ' two,' neechau ' she gives birth to a child, is delivered,' neechan, pi. neechanog, ' issue,' ' offspring,' ' children,' wun-necchan-oh ' his children ' (El.); Chip, ^lij 'two,' nigian 'she gives birth to' (an in- fant), onidjdni ' the female of any animal,' nind'onidjanissi ' I have a child or children,' onidjanissima (pass.) ' he is had for a child,' &c. Wakwi (wahoi') '■ \\Qix.\c\\'' is marked by Baraga as an Ottaiva name (comp. vv. 24 and 28) : perhaps related to wakami ' it is clear,' ' bright'; perhaps to Montagu. * "Etudes PliiI()lo]L:iqucs sur (iiu'lques Lniifiucs Siiuva<;cs dc rAmcrkiuc; par N. O., iincien niissionnairc." (Montreal, 18(JG.) See pa;:c 9, ante. t"Jugemcnt Errori6 do II. Einest Kenan siir ks Langues Saiivages, par I'autcur des tllucks PhUolod-, " pivcs the Hij^nificatiou of wi«- take, acci'ent, involuntan/ peiv(ii/s at Lapointe f Wis- consin) on Lake Superior, whence, alter v ^lit years' resilience, he removed in 1849 to another Chippcway village at L'Anso, the head of Kecwcnaw 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 Michigan. On Algonkin Versions of the Lord's Prayer. lb Translated lileralli/ : Our Fnther in-hcuvcn who sittc«t : 1 1 wish tint they (Impprs., qn'onj-rcEnrd-it- vcry iir<'i>t thy iiimie. - Wlicii thoiinrt-scL'ii (npiiciircst) I-wisli tlint wc nuiy-re- nmin (sii, he).* •''! hoiiarl ohcyt'd yonder in heiiven ; I wi.sh al^o thou tnnvi'st- be-olieycii liciv on curth. ^ To-djiy (.'ivctiion-ti) in liiirwe-jsiiidi-eiit, cvt'ry tliin){ also (jivc-tlioii lis. '^ CViise tliiiikinj; lo-us of (Ibr^ive ^^) sometliiiif; wliich liMs-so- miiiie-liieu Hilary (ott'ondcd tliee), us we ci'ivsetiiinitiii'^-or-to i\n>Oiio soinethin};(1) which has so inndu us iinmy. •'l-'oiliid (or, hinderj-ns wlicnwc nreintcndinj;-to- do wroiifi;. ' Away imi-lVotniis what (somethiiin) may-becvil when-wu-arc-about- to-comc-to-it. Be-i)lt'asedto-hi'aru8. 25. CHIPPEWAY (NORTHERN). From Rev. G. A. Belcoiirt's Anamlhe-Masinahlgan etc., Quebec, 1839. N'ojisinuii kitclii kijikon) ho writcH u, — which, he says, la "always Hhort." The vowels which are not marked as lotu/ are pronounced shoft. I have substituted, for his <•, the ch which jt represents. 26. CIIIPPEWAY (KASTERN). MISSISAUOA. Rev. Peter Jones (Kiilikc\vnfiiuiim!)v) in liis History of the OJibway Indians, p. 189. Noo-se-non ish-pe-niiu*]; a-yah-yan : 1. Tuh-<^e-chc-o-nain-(iah-,uwud kc-dczhc-no-kah-ze-win. 2. Ke-doo-^c-maliwc-wiu luh-l)c-tid»-)^\vc-sho noo-muh-ju;ud. 3. A-uiiin-(liili-niuu o-niah uh-kecn<^' tuhc-zhc-che-gaim, te- bc-shkoD go a-zhe-uh-yog e-wo-dc isji-pc-ming. 4. Mc'Mi-zhe-sho-uoin noong-com kco-zhe-guk ka-o-buh-qua- zho-gun-o-ino yong. 5. Kuii-ya w.i bo-iiuii-muli-wG-she-nom e-ncwh nitn-bah-tah- o-zhewa-be-zc-wc-ne-nah-nin, a-zho ko wa-bc nuh-nudi- wuug-e-dwah c-gowli nia-jc-doD-duh-we-yuh-niin-ge-jig. 6. Ka-go wcou kuhya uh-no-c-zliu-wc-zhe-shc-koug-ain e-niah zhoo-bc-zo-win-ing. 7. ]\Iah-uoo suli go ke-do-skcc-we-nc-she-nom. 8. Keen uiah woen ko-de-baiii-dou ewh o-go-mah-we-win, kuh-ya ewh kuh-slikc-a-we-zo-win, kuh-ya cwh pc-she- gain-dali-go-zcwin, kah-go-nig kuh-ya kah-ge-nig. Amen. 27. CIIIPPEWAY. From the Now Testament, translatetl into the lancniigc of the Ojibwa Indians. (Am. liil)ie Society) 18,)f). I'roiiounee, n as in fhllur, e as a in fitte, i as in viac/iina, o a.s in note, u n.s in hid: (fi, before a consonant or final, as oo in pool or u in full, elsewhere as Enj^l. w* ; tlie consonants nearly as in English; iu, kakiiiik apiiic go kaki- iiik. Amoii. This version ditrers somowliat, particularly in the sixtli and seventh petitions, from that which was printed in earlier editions of the Ojihwa Testament. In the Hil)lc Society's impression of 1844, these petitions are as tollows: G. Kogo pugmcdihenimishikangen ningmji jishobizhiiang ; 7. Gaiq mitagoocnimau)ishinam niujiaiiojishun. In Lnko xi. 4, the edition of 1850 follows that of 1844, except the insertion of a particle: ♦5. Kego ooin gaio uniizhiooizhishikangcn ningooji jishobi- zii mg; 7. Gnie mitagooenimacnishinam mujiaiiiooishiin. In the following notes I shall have occasion to refer to some of the earlier versions, especially to 15araga's of 1887 (v. 24) and to Peter Jones's, with his llnal revision (v. 20). John and Peter Jones were half-breeds, their mother being a Missisauga woman. Their version of the Gospel of St. John in the Chippcway tongue was printed for the British and Foreign Bible Society in 1881. Peter married an English woman, spoke and wrote the English language as well as the Chippcway, and was for many years the minister of a band of Chippeways on Credit River, seventeen miles west of Toronto, Canada. He was born near Burlington Bay, the western extremity of Lake Krie. IIowso, whose Cree Gram- mar includes " an analysis of the Chippcway dialect," con- stantly cites, for Chippcway forifis, Mr. Jones's translation of St. John, regarding it as his " foundation — a rock that cannot be shaken.''* Nosinan (jwo-ne-non, J., n'ossi>uTn, Bclc.) = Mass. nmshimj in earlier Cliippcway version, by Peter Jones, ' oin- father' * It was iidoptwl, aftor revision, by tlic Am. Bililc Society, in tlic first issue of tlic! Ojihwn Tt'Mdiiinnf, its orllioy;raphy havin;.; been coiiformod to Mr. Pickcrinj^'s system (with some inodilication). The other gospels and tlic Acts of the ajiostlcs were translated for this Testament by George Copway (Kah-<,'c-ga-i;ah-l)owh, a 11 78 J. H. Trumbull, has waosemegoyiin = we6ssimigoidn of Baraga, ' thou who art had for (regarded as) a father,' particip. subj. 2d sing, of nind'otjssimigo *I am had for a father'; 3d pers., iveossimind (Bar.), waydosemungid (J.^ *■ \\\\o is father,' 'the Father,' "who is fathered " (Howse, 22). Ispeming, Cree espimik, Ahu. spemkik, Moh. spummuck {v. 13), 'on high.' Eaiun (aydliyan, J.) ' thou who art there ' (see Abn. ai'ian^ eia7i, vv. 7, 9 ; Moll, oieon, v. 13) ; in v. 2-4, ebiian ' thou wlio remainest.' 1. Tu-kijitcua-coenjigade 'be it regarded holy (greatest),' imperat. 3 sing, of impcrs. verb kljUcoaooe'njigade^i'i'onikljitcoa (JcitchiUva, Bar.) ' of chief regard, greatest, honorable, lioly': see Alg. V. 23 ; tu (ta, da, Bar.) is the sign of the future and the imperative. 3Idno means " well, that's right, no matter, let it be so " (Bar.) ; it is nearer to the Fr. tres Incn than to the Lat. utinam for which it is improperly used here : Baraga, Y. 24, has apegii'h kitcldiwawendnming ' I wish it may be re- garded very great (honorable, holy),' apegich {-ish) " corrc- spording exactly to Lat. u^mam" (Bar.), and the verb is from the intrans. inan. and impers. form, kitchitwaivendam, ill the subj. participle. Jones, v. 2(3, [)refers tuhgecJweuam- dahgivud (ta kitchi-inendagivad, Bar.) ' let it be regarded greatest,' fut. imperat. of kitchi-incndagtrad ' it is greatest- regarded.' 2. 'Thy rulership let it come hither' [v. 25, 'Thy ruler- ship let it arrive amongst us '] : tapiiugoohhinomugut {ta j)i- dagivishinomagad, Bar.) ' let-it hither-arrive '; pi denotes ' coming to ' the speaker ; dagivuliinomagad, imiiers. form of dagu'lshin 'he arrives by la7uV (i'voni {jrimary dago 'among others.' i. c. ' he is with us,' ' in our midst '). 8. ' What-thou-thinkest Ipt-it-be-so here on-earth, just-so-as {lit. equally) yonder on-high.' Incndam 'he is so-minded,' 'he thinks, purposes, wills'; coiidit. (|)tcp.) enendaman 'as thou art minded,' ' as thou wilt' (Bar. Gr. 137). Ta ijiive- bad (Bar.) ' let it be so ': in v. 26, ta ijitckigaim '' let it be so done,' lit. ' let them (impers.) so do it.' Missisauga Chippcway of Rice Lake vilhij^e, Ontario,) and the Hev. Slunnan Hall, missionary at Lajiointc, Luke Sujjcrior. The whole work has l)een re- peatedly revised, and the altenitions and corrections were so numerous and im- portant in the edition of 1856 us to entitle it to be regarded as ii new version. t On Algonhin Versions of the Lord's Prayer. 79 t 4. ' Give-US indeed this day (now in-tlie-day) that we-shall- eat.' Su (srt, Bar., «wA, 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 him indeed,^ neen sah mekun ' I am the way,' neen sah tveen ' It is I, truly' (John xiv. 6, vi. 20). loo (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 tliat-will-be-to-us- bread,' in which ka-ohuhquazhegun-emeyong is made to serve as the future conditional participle of a verb formed on huh- quazhegun {jjalcwejigan. Bar.) ' a loaf of bread ' — properly, ' of bread to be sliced ' (see v. 28, note). 5. ' Also cast-away-as-regards-us (forgive us) those our- wrong- doings as-wc-cast-lt-away-to-them those who-may-do- evil-to-us.' Webin, in compos, means ' to cast away,' ' to reject'/ wehinan 'he rejects, abandons (him),' W6'&ma?/u«/'aw ' he throws away something belonging or relating to' another (Bar.), hence, 'lie pardons the offence of another. Iniw^ rem, p!- demonstrative of remote animate objects, ' thonr p<;rsons.' MUji-totawan (jnatchi-doda- wan, Bar.^' lie docs evil to him"; conditional, mej l-dota jimHtujitainnau- \tua, of the Bihle Soeieiy's Testament of 1844 (ehanged to iiin jimitnijuenylua, in the revised edition), for "thou shouidst keep them from (it)." In Baraga's notation, we should liavc: ivinyo tela initaywenimawadiva. 1 On Algonkin Versions of the Lord's Prayer. 81 X 'thing';* and for the animate form, matchi-aiad-ivish 'bad person-bad,' wicked person, tlio devil (Bar.). 7wia, in this and tiie preceding petition, is used as a ])reposition : ima Galile kij igaming '•'• wwio the sea of Galilee," Mark vii. 31; ima nahikooaning " into the ship," Mk. vi. 53 ; elsewhere, as an adverb of place: ima Kana-ing . . . ima g/gaiacoiin "in Cana . . . was there ^^ {emah Juma .... emah keahyahwun, Jones): Baraga — more accurately, as it seems to me, — makes it always an adverb, " there, thence," i. e. ' in or fiom that place.' 1 have not niet with it in the Nipissing-Algon- kin, or in any other of this group of dialects. 8. " Thou indeed hast (to thee belongs) tliis mastery, also til is prevalence (authority), also s{)lcndor, always without- ceasing always." iMa is another of the particles which have no English equivalent; Baraga (Or. 497) calls it an " ac- cessoiy, of reinforcement," as : win ma gi-ikito " he has said it himself," ka ma win " no, no." Kitibendun (Jci dibendan, B.) ' thou ownest, possessest, art master of (it) ': comp. Abn. neteberdam 'I govern,' wtaberdama)a"gan 'his government' (Rale), and see Cree v. liOb, pet. "2, and note: Baraga has intrans. nind diben'djige ' 1 am master, lord,' whence ptcp. conditional, Dcbendjigcd ' he who is Lord.' BishigendagcDzi- wm, a verbal fro:*. •' ishigendngosi "he is beautiful, glorious, splendid'' (Bar.). — j)rimarily, "he surpasses'; from apitohi (Bar.) " very mucli, exceedingly, perfectly" etc. {Xhw. jyi'ta^ Del. pechotuchf " much more," Zeisb., Crec ndspieh}, whence binhigmdau '^ he thinks it groat, perfect,' &c.) " he honors it, glorilies it" (Bar.) and anim. pass, bishigcndugosl ' he is hon- ored, glorified, accounted sui'passing' &c. Instead of Amen, Baraga, v. 24 (and in his Otchipwe Anamie-Misinaiijati) has Minutaioichinam '• be pleased to hear us,' or ' I'avorably hear us.' * Ail {?hi)i'iinagak is the subj, of the unipersonal dag- wiishinn)>iatii, cslii mi- niiwisliawcnlniungUwa iiic'cliTtotuwiiiniTii('iilxhi)i<(iit, v. 27. Chiu''ii>/('a= Chip, tchi- hva ' before.' Mtichi-Uhlchlket ' lie docs evil,' nint'hhh-hike ' I do (it),' Chip. 7tlnd rjitcliiye (Bar.) ; but this vcrl) means literally, 'I so (iji, hhi^ do,' and cannot properly receive another advorl)ial prefix, like miiehl (hadly). 8. Conip. vv. 27, -SO, and see notes on the former of these. no. POTAWATO:\iT. ST. JOSKl'U's UI\ KK. From Lykins's vtTsioii of Arattlicw's Gosprl 11844).* Nos'nan ein shjjunnik ki^^hkok: 1. KetclmonttKiut k'tishnukiismun. 2. Ktokuniau'ronn kui»iemkil. 3. Notohnia ktcnontumfTomi knomkit shulT kik, ketchooa slipunuik kishkok. 4. IMisliTnak oti n'kom ckisirkioouk etso kishkuk, eshooisi- nink. 5. Ipi ])oncntnmwTshnak nnsnukTnanYn ninanke cshponen- nnikTt niosliitot''m()iTnii<, niosnunioiinnkcshiTk. 6. Ipi keko shonTslhKak kelshY (|u'tclntipenmnk()iak. 7. OtapYnTsirnak tchaiek mcanuk. 8. Kin ktupontan okuniaua)nn, ipi k'slike-eo>sua)nn, ipi ico k'tcliTnentaq'suooTn, kakuk. Emcn. "There are three vribes of us joined" — said the Indians on Lake Michigan, in reply to the (]uestions of Dr. Morse, in 1820, — "viz., the Pottawattaniies, Chippcwas, and Ottawas. Since the wliite people were introduced among' us, we arc known by tlicsc names. Our traditions go no further back": and, as the Potawatomies admitted, " the Chii)i)e\vas and Ottawas sjieak our language more corrctly than any other tribes within our knowledge."! In lOGT, Father Chuule Allouez, visiting the " Pouteouatami," describes them as a * Pi-inted at l^ouisvillo, Ky., for tlic (U;i])tist) Ainerii'an Iiidiaii Mission Asso- ciation. In tliis version, Mr. Lylsin.s atl(i|)lt'(l Mt'clior's system of noKition, printing r for En;;!. (7, / for t = Chip. eaiiin, vers. 27 : od pers. eiU 'he who is,' Matt, vi. 1. Shpumuk kishlcok 'on high in the sky' (Chip, ishpe- ming gijigong, Bar.) ; kishuk ' sky,' Matt. xvi. 8. K''t-ish'' nukasu)n)t ' thy name,' Chip, kit-tjinikasowin, Bar. 2. Com}), vv. 2G, 27. Ku-pionkit, for ' let it come'; ku = Chip, ga, sign of the future — but, with the im})era1ive, the Cliippeway has ta (tti^ v. 27) instead o[ ga; picmkit {piamkit. Acts xvii. 20) from a form corresponding to Chip, uiiipersonal verbs iu -magad Q-mftgiit, v. 27), from primary ?t'j!>/rt 'I come' (^pian 'come thou,' nlcnpia '1 will come,' Matt. viii. 9, 7). 3. Notchma ' IcJ it be so,' or ' I wish it may be so.' Ktenen- tuinaiiu)un. Chip, kid-iiicndantowin (verbal) 'thy will': the verb in the conditional would be better, as bi Matt. xxvi. * Relation '> it done,' Mutt. viii. 13). Shoti ik 'on this curth ' (^chote ki)j, Do Suicts, v. 31 ~); ahott tchaiek kik "on all the face of t)»o earth," Acts xvii. 20; ihoti w'hilumat " in this plu'o," Acts vii. 7. Kttchcoa 'just so,' " even as," Matt. v. 48. 4. Bliithhink = Chi|'. mijhhinam (Bar.) ' giv'? us '; hero, as ill the three following petitions, the transition of 2 sing.~ 1 pi. ' thou ... to us,' is in -nak, for Chii». -nam. Otl, a {(article of very frequent occurrence, seems to bo the equiva- lent of Chip, wm (see v. 27, pet. 7), and is untranslatable: Lykins uses it, so netimes as a demonstrative, 'this '(Matt, iii. 17 ■ oti tchaiek all tliis,' i. 22), but more often it is re- dundant. Nlcom ckishkiiouk ' to-day,' ' now in this day'; cf. Matt. vi. 30; = Ott. noiigo agijiffa/c {Bar. } v. 2H. U(so kishkuk 'every day,' 'daily': etso namcklMuk ''■ Qwvy Sabl}ath," Acts xviii. 4: comp. Mass. asvay version 27. Kakuk = Q\\\\). kakinik ' fort ■ cr.' •>";■ On Altjonkin Versions of the Lord's Prayer. 89 81. POTAWATOMI. COUNCIL Br.UFFS, MO. From Rev. P. .7. Do Smet'n Om/on Missions. Nosinan wakwik cl)lyiu : 1. Apo kitchitwa kitcliitwa wcnitamag kitinosovviii. 2. Eimkd 'viii aj)C piyak. 8. Kitev iio tipii wakwip;, ape to|)wotakon ch ^r 4. N}j iji'ciwog michiiiag mamitcliiyak. 6. Toi ' Miag kogo kachi kijhiinakliieyi, ponijiielcd- V yu kego kaohi kiohiiiuidgin. 6. Kill, iociiii.ag wapaladiyak. 7. Chitcliiikwati nenimocliinag mcyanck vvaoticlikakoyakiii. Ape iw nomikug. The Potawatomis, after the surrender of their lands in In- diana and Illinois, were removed, between IS.IG and 1841, to a reservation near Council Blutrs, Mo., whore they were visited by Father De Snict. From tho absence of the inter- linear translation which he has supplied to other versions printed in his Oregon 3IixHions, and from the defective [)unc- 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 Cbippeway of Baraga. Wakwik, Ott. and Alg. (^tiot Clnit.^ wakwing. Ape, in 1st, -d, and 3d petitions, for Chip, apegish, apedash, ' I wish ' (Lat. utinam'). Kitchitwa-wenitamag for Ott. kitchitwa-wenda- ming, v. 28. Kit-inosowin, Ott. kid-anosoivin ' thy name.' Enakoniyin ' when thou appearcst' (or ptcp. 'thou appear- ing'), for Chip, ndgosiian, from migoai ' he appears, is visible ' (Bar.). Ape piyak ' 1 wish thou mayest <'omc to us,' — from n''pia ' 1 come to' ; comp. Baraga's Chip. v. 24. 4. ' To-day give us our food ' : mamitcliiyak, Ott. meme- chigo (Bar. v. 28) ; comp. ge-midjiiang, v. 24. 5. Kego kachi for Chip, gego ga-iji, v. 24. Ponigeledwoiktt, by error of the press (or the copyist) for hjuigetedwoiket. Woye for Chip, awia, v. 24, and Alg. v. 28. .\^ IMAGE EVALUATION TEST TARGET (MT-3) ;%i; 1.0 1.25 ■iO ^^ i^ 136 i lu mm m Ki U 2.2 L2 12.0 lis. U 11.6 I Photographic Sciences Corporation 23 WEST MAIN STREET WEBSTER, N.Y. U580 (716) 873-4503 m \ <^ m ^^\ ^^f^ ^ '^' 90 J. H. Trumbull, 6. Kinamochinag, Chip, kinaamawichinam, v. 24 ; wapata- diyak, Chip, wabatadiiangin. 7. Chitchiiktvan, Ott. and Chip, atchitehaii, vv. 24, 28, ' aside, away' (Bar.). Meyanek (nieaiiuk, Lykins), Chip, and Ott. maianadak ' evil.' 32. MENOMONI. WOLF KIVEH, WISCONSIN. Rev. Fl. J. Bonducl, in Shea's Hist, of Cath. Missions, p. 363. Nhonninaw kishiko epian. 1. Nhanshtchiaw kaietchwitchikatek ki wishwan. 2. Nhanshtchiaw katpiinakat kit okimanwin.* 3. Enenitaman nhanshtchiaw kateshekin, tipanes kishiko hakihi Be min. 4. Mishiarad ioppi kishixa nin pakishixaniminaw eniko eweia Oanenon kaieshixa. 6. Ponikitetawiame min ka eshishnekihikeian, esh poniki- tctawakiflwa ka ishishnekihiameWwa. 6. Pon inishiashiarae ka kishtipeniGwane. 7. Miakonamanwiame. 6e meti. Nhanshenikateshekin. When the "Maloumines" or " Folles Avoines" were first known to the French, they seem to have been living on the north-eastern shore of Lake Superior, between the Noquets on the east and the Ouinipigous (Winnebagocs) to the west. Before 1658, however, all these tribes had settled in the neighborhood of Green Bay, — the FoUes Avoines on the banks of the river which still retains the name of Menomo- neef. Manoumini, in other dialects Muloumin and Marovr mini, is the Algonkin name of the ' wild rice' (' foUe avoine' of the French), the principal food of this tribe. Tiie materials for study of their language arevery 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) * Head : kit okimauwin. t lielatioiis de la Nouu. France, 1640 (p. R5), 1658 (p. 21), 1671 (p. 42). a On Algonkin Versions of the Lord's Prayer. 91 u I j^ ) " is less similar to that of the Chippeways, their immediate neighb(jiirs, than is ahnost any other dialect of the same stock," east of the Mississippi. In the frequency of aspirates and the elimination of nasals (e. g. Jcishiko, for Chip, gijikong; hakihi for Chip, ahing'), the Menomonees may have been in- fluenced by their continued intercourse with the Winncbagoes. The Rev. F. J. Bonduel was a missionary to the Menomo- nies at Lake Povvah^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- nics all, or nearly all, speak the Chippeway language, and I infer that the instructions of the missionaries were given iu that tongue.f Nhonninaiv 'our father'; nonhnainh 'my father' (Br.), hohahnun ' father ' (Gal.) Kuliiko (kay&haykoh, Br.) ' in the sky' : comp. kaynhoh ' sun,' kayshaykots ' day' (Br.), kayzhik ' day' (James). NhanHJitchimo ' I wish that' = Pota. notchma, version 30. Kaietchivitchikatek = Alg. kitchitwa-widjikatek, vers. 23. Ki- wishnan ' thy name,' comp. Cree ki-wiyowin (vv. 18, 20), Mass. koo-wesuonk. 2. Katpimakat = Pota. ku-piSmkit, v. 29 : the formative -makat (Pota. -mkit) is Chip, -magad, of " personifying" verbs, by which action is predicated of inanimate subjects (Bar. Gr. 85), ' it comes,' or ' let it come.' Okimanwin, a misprint for * Shea's History of Catholic Missions, pp. 392, 393. t In IS.'i.'j, Mr. Bonduel published, in France, as a " Souvenir d'une Mission Indienne," a drama entitled " Nakam et Nigahlanong son Jits, oii I' Enfant perdu," — with a quasi-historical introduction. I mention it here as confirming my im- pression tliat the Mcnomoni dialect was not generally used by the missionaries : for the Menomonics. Nakam, " issue d'une fumille illustre do la grando tribu des Indians M6nnomonies," and her son, and his uncle Kashagashige, a Mcnomoni chief, and his grandsire Shoninew, "guerrier tres-renomm6," all — to judge from the specimens of their language introduced in the drama — usually spoke bad Chippeway instead of their vernacular. Kashagashig^. prays to ihe Kljemanlto (Great Spirit) as "kosslnan gijiojong ehld," our father who art in heaven, (and forgets the dialectic " nhonninaio kishiko epian"), while he falls into the mistake of employing the inclusive plural in address, kosslnan for nosslnan, 'your father and mine' for 'thou, our father.' The other characters of the dramn. evince similar ignorance of their ow.i language, and disregard of grammatical proprie- ties. 92 J. H. Trumbull, oA;j/naMmM, ' kingdom,' ' rulersliip ' ; ahkaymoive (BvS), oko- mow (Gal.) ' a cliief.' 3. Hahiki 'on earth ' = Moh. hkeek, Chip, aking, Abn. kik (v. 7) ; Mcnom. ahkawe (Br.) ' earth, land.' 4. loppi kishixa for koppi kishix^ (Jcopai kayzhik, James, ' throughout the day') ? comp. ohmanhnayew kayshaykah ' to day ' (Br.). Nin-pakishixaniminaw ' our wheat-bread-graiu ' = Ott. nin-pakwejiganimina (v. 28), &,c. .3. Comp. Ottawa (v. 28), Potawatomi (v. 30): esh, ish-, = Chip. iji ' so, as'. 6. Pon, poan ' do not' (James) = Chip, bon-, honi-, 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, mochtoo (version 34), Mass. matchituk (v. 10); Mcnom. komvauhkaywot 'bad' (Br.), kumvaysheewut (Gal.), but machayawaytok 'devil' (i.e. bad spirit ?) and mahtaet ' ugly ' (Br.). 33. SHAWANO. "The Lord's Prayer in Shawanese," American Museum, vol. vi. (1789), p. 3I8.» Coe-thin-a spim-i-key yea-taw-yan-oe : 1. 0-wcs-sa-yey yea-sey-tho-yau-ae. 2. Day-?)ale-i-tum-any pay-itch-tha-key. 3. Yf ;l-tay-ha.y-yon-8e issi-nock-i-koy, yoe-ma assis-key- 1 . 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. ;'). Puck-i-tum-i-wa-loo kne-woii-ot-i-they-way yea-se-puck-i- tum-a ma-chil-i-tow-e-ta. 0. Tliick-i ma-chaw-ki tus-sy-neigh-puck-sin-a. 7. Wa-pun-si-loo waughpo won-ot-i-they ya. 8. Key-la tay-pale-i-tum-any way wis-sa4iie was-si-cut-i-we- way thay-pay-we way. Amen. The author of this version is unknown. His orthography is peculiar. The vowels have the English sounds, and ay * Re-printed in Mitliridutes, iii.(3), 358, but with several additional errors — the iii'th and sixth petitions joined in one, and the eighth divided in two. w On Algonkin Versions of the Lord^» Prayer. 98 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) ; Ac. The first word, Coethina (==kothina) for *our Father' has the affixes of the incluaive plural possessive, instead of the exclusive (nothina), 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. 88, 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 RIVEU? Mithridates, iii.(3), 359, from Gen. Butler's MS.* Neelawe Nootha spiramickic| *ittahappieennie. 1. Olamicl '^nitta lellima ossithoyannic mechic* 2. Pioyannic nieokimomina.| 3. Klollelimella 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 : 1-2 Vater 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 Shawnces (Shawanoes) in 1786, by which they received an allotment of lands west of the Miami River. 13 94 J. H. Ti'wmbuU, has sometimes mistaken a final e for c, but in other cases Gen. Butler was proba- bly misled by his interpreter — perhaps a Mohegan — into omission of the final soft vowel, writing c for ki or ke. Every one of the twenty-four words in this version which end in c requires correction to e or ki. * For assiakie or -kiki, — the latter being the correct (locative) form. 6 For poisie (pisey, v. 33; pieae, Lykins) 'like,' 'so.' " For nie-tockquanimie. '' For tickie {take, v. 35 ; thicki, v. 33). Correcting spimmickic to apitnikie (comp. v. 33) and olamic to olamiki, the invocation would read : " We my-fathor (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- Me, meaning, as in the doxology, ' below,' i. e. ' on earth * (Del. allami ' within,' alama- in composit. ' under, below ' = Chip, andma-j 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 eapeiiie : 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 mieimosenahweeiniacke. 6. C^ena take nekesewasepa witi kochekothooikea. 7. Pieakwi wipinas'henikea timichitheke otche. 8. Ksikea keli okemiwewa cAena wisekike cAena wieiwe- nakw'ke, Kokwalikwise. Aman. On Algonkin Veraiona of the Lord's Prayer. 95 The Baptist Shawano mission was established in 1830, on the Shawano reservation near the west line of Missouri, and an elementary book (^Siwinowe Eawekitake') 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, h stands in the Delaware for u, in the Shawano for ih ; h represents Delaware and Potawatomi tch, in Shawano it is a mere aspirate ; c is Delaware e, Shawano ch 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 b and c, to th and ch, respectively. His a represents, generally, the sound of English long a (in mane') btlt occasionally that of a short (in af) ; 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 u (y of the Bible Society's texts) : compare Meeker's tikw'hi (bread), with tucJcwhana, 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 waoaemegoyun and Zeisberger's Delaware wetdcheme- lenh. 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 (Siwinowe Eawekitake) printed in 1834, the sounds of the vowels 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. H. Trumbull, synthesis for 'our Fatlier' is framed on tlie primary -oth, to signify ' Tliou who art like a father to us.' Meeker has, nothi 'my father' (ndthah, Cum.), vocat. nothahe, Hothemi 'the Father,' nothwi ' our father,' &c. Mankwitwe ' sky,' mankwi- toke * in the sky,' ' in heaven' (menkwdtkeey -tokee, Cumm.) 1. • Very-highly-exalted-bo thy-name.* The primary verb is strengthened by mamospi- ' very high ' — comp. mamospike witchewe " into an exceeding high mountain," Matt. iv. 8 ; with lamak*we comp. lamakothe ' honor,' Matt. xiii. 67 ; olami 'above,' 'exceeding' (Del. allowiwi, Zeisb., Mass. anue). 2. * Thy rulership will -come.' Okemiivewe 'rulership' (• kingdom,' Matt. vii. 21). We (wa) is the sign of the future, indicative or imperative, but jpeagi is in the indicative ; comp. kisakeke wd'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-muhe ' as he wills,' ealalati-mine ' as thou wilt,' &c. ; comp. Menom. enenitaman, Cree (v. 20) a itaye'tumuny Chip. (v. 27) enendumun. We'henwi from heno (^Sne, Howse) ' this' inanim. ohj., as in eno-ke kisakeke ' in this day,' ' to-day' (pet. 4). Iseske (and /«'-) ' earth,' here in the locative, hiseske-ke; ahsukSe, Cumm., asiiskeykie (v. 33). Ea9e ' so,' Chip, iji, Menom. esh (v. 32), Ilin. ichi; 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. ' 6ive-U8 enough bread this day-iu.' Tapi = Mass. tdpi ' enough' ; comp. Chip, nin debts ' I have enough,' nin debia ' I satisfy him' (Bar.). Tikw^hi (tukivhdh, Cumm.) ' bread,' Moh. tquogh (v. 13). Enoke " in this,' ' now' ; enoke kisake- ke 'this day-in'; enokeekahsakeekee, Cumm.; comp. Del. eli- gischquik (Zeisb.), Cree anoots ka kisikak (v. 20b.), Nipis. nongom gijigak (v. 24). 5. ' Forgive-us our-bad-doings as we-shall-forgive-them they- who-do-us-harm.' The principal verb is related to Alg. (Chip.) manisitam- 'to lose from mind' (see v. 23). Miche, maehe T T It T T On Ahjonkin Versions of the Lord's Prayer. 97 (=Ma8s. and Chip, matchi) ' bad,' as adj. inan., machike ' evil,': machelaniwaw ' badness, sin ' ; machenaheke (mosenaheki} ' bad doing.' 6. 'And do-not lead-us where-in we are-tempted ' ? Chena (so, in Meeker's orthography) for ' and.' Take ' do riot,' = Mass. ahque, Moli. cAem, Dal. katschi, » were on the north side of the Illinois, near La Salle's fort (and the present village of Utica), and it was hero that Gravier resumed, in 1698, 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. "f 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. | The Mimnu were allies of the Illinois, and spoke a dialect of the same language, of which we have some vocabularies ; one in Volney's Tableau *fec. des Etnta-U nis (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 syllabic 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 next syllable. The proportion of consonants to vowels, in the written language, is very small. Some words arc framed entirely of vowels, e. g. coaidoa [u-a-i-u-a] 'he goes astray'; coami [u-a-u-i, or, with imperfect diphthongs, im-w/ [' an egg']; wicoma [u-i-ii-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. aiwaakim 'there is yet room'; aiapia 'a buck.' In acoue- ouateoui (acwematewS^ Gr.) ' it leans, is not upright,' we have but two consonants. * He gives : " Tnooea, Ilinois, pcuplc " : " frinooa, un liomme fait " : "Irenmeooa, ii parle Ilinois" ; " nit-erenooe, je pnrle Ilinois, je pnrle ma langiic" t Relation, 1667, p. 21. t Narrative, in Shea's Discovery of the Mississippi, 245. . -i- k On Algonkin Veniom of the Lor^% Prayer. Ill 00»%emiranghi. The meaning aimed at was "Thou who art as a father to U8," but the pronominal prefix of the first person is omitted. Ncoaaa 'my father,' cotBari * his father'; nit-watyina ' I have him for a father.* The final -eraiighi has the meaning of ' suoh as,' or ' like.' Kigigmnghi, in the locative, from kigigmi • sky, day ' (Or.). Epiane, 2d pers. con- ditional, from nit api 'I sit' ("il se dit de touto sorte de situation" Gr.). 1. Read, cjoaaetdimmrinikintche ki-coinsmnemi ' make it to be spoken with fear tliy-name '; ni-cmaaa ' I foar him,' ni-coosaetan ' I fear it,' ni-coomtoriamooi ' I cause myself to bo feared when I speak.' AmiuBmnemi ' his name,' from ainscoa ' he calls himself,' coinsooni ' a name '; the final mi is the mark of pos- session or personal appropriation. 2. Ki teberinkiconemi ' thy mastery '; from the same root as Abu. ke-tepeltemwaghen (v. 6), Cree ketipaye'chekiiwin (v. 20), Alg. ki-teheningemin (y . 23); II. ni-teherinki 'I am master,' ni-teberinki-vone-mi ' my mastery, my government.' Piakitche ' let it come,' imperat. 3d sing, (inan.) from ni-pia * I como '; oomp. Dq\. pegetviketch [pejeiviketBch, Zeisb.], Fot.pigak, v. 31. 8. ' In-heaven the-thing thou-thinkost is-sodone, on-earth likewise so-let-it-be-done.' Kicco ' something ' (Chip, gdgo'), "mais ordinairement il ne dit pas seul" (6r.). Nit-ichitehooa ' I so think,' literally, * I am so (ichi) in heart (tehe'),^ Chip. pind iji-dSS " my heart is so " (Bar.). Nichinagatari or (without the initial w) ichinagatw'i ' it is so done.' AkiBkiwi and achiBkimi ' earth, land ' (Gr.) ; comp. Miami akikkecoe, Kikapou akiBkiii (Barton), Cree and Shawn. fSBiBki, Montagu. aBtBhi (v. 22). Napi ' 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 : egami ouapankiri aouiraoui nounghi kakiscoue miriname. Egami ' at all times.' Ouabankiri from ouabankie ' 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 a)abankiri ' of every morrow '; so, egami maiacooeritchi (Gr.) ' every noon.' Rami * portion, 14 112 J. H. Trumbull^ share '; ni-racoi " my portion, my share of food, of meat, &c.," amrami "his portion, food, that on which he subsists" (Gr.). Nconghi kakicme (and kakwcooe) ' to-day,' Chip, norir ijom gijigak (v. 24), Ott. nongo agijigak. Miriname, from m- niira ' 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-thou-us when-we-do-wrong.' Ni-kicMooinara ' I offend him by my conduct, ni-kichihooi ' I do wrong to myself; comp. / ta. kichiimidgin (y. 31). Ichi 'as,' Chip. iji. Ni-pamiki- terwtama '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. pinecJiincoe. The last is from chinchimihicoi ' he makes him strong,' ' gives him strength,' causative from chinchiooi ' strong, firm ' (comp. ni-chinehicosi 'I am strong'; ni-chinchimitehe *I am strong hearted,' Gr. ; Chip, nin-songis, nin-songidee, Bar.). 7. ' Frora-evil deliver-us.' Martmatoongaracatchi " au mal, au pdche " (Gr.) ; the root mare denotes " something bad, evil "; marecoatcotanto kihiaki " confess thy fault," ni-maremate " I have missed the mark," have failed, &c. Ni-cMcmiha 'I save him, deliver him from his enemies,' whence checcoihiooeta ' one who saves,' ' the Saviour.' OOlntchihaha " plut a dieu que " (Gr.), lit. ' so do for us '; ni-oointchiha ' I do to him ' good, or evil [the root, oontchi (Chip, ondji) means ' because of,' ' on account of,' and the verb causative, ni-mintcMha lueans, 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']. Mchinagoka, bsuhg sls ichina- go)ki (comp. nichinagatwi, pet. 3) ' so [be it] done.' ( ' M- I On Algonkin Versions of the Lord's Pray&r. 113 37. ILLINOIS. MODERN PEORIA? From Pewani ipi Potewatemi Miasinoikan, eyowat nemadjik, Catholiques Endjik iBiiltimore, 1846), a R. C. primer for one of the mixed missions, reoria and •otawatomi.* Osimirangi peminge epiyan : 1. Wendja matchi tipatamangi kiwinisonimi. 2. Wendja matchi piyarotauwika kimauwioni. 3. Chayi kitaramitako yoclii pemingi, wendja matchi nichi ramitorangi wahe pemamikicingi. 4. Inongi wasewe mirinammi mitchiangi. 5. Ponigiterotauwinammi niraatchi mitoseniwionanni nichi ponigiterotauwakki chingirauwerimidjik. 6. Kirahamawinammi ichka nissassiwangi. 7. Wendjisweriminammi nicliika 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 the 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." J 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, hiouinsounemi (' thy name ') ; mirinammi, miriname ('give us'); ponigiterotauwinammi, pounikiterouta- ouiname (' forgive us ') ; &c. * Pronounce : g always hard (=5^^ of Gravier) ; to as in English (= 8 of Gra. vier, ou of v. 36). t Shea's History of Am. Cath. Missions, pp. 461-465. t Report of the Comraissioner|Of Indian Affairs, 1851, pp. 7, 90. 114 J. U. TrumJmlly Peminge ' on high ' or ' in heaven,' in the invocation and 3d petition, is speminghi of Gravier, Shawano spimmickie (v. 34), Potaw. shpumuk (v. 30), Chip, ishpiming (v. 27). Inongi tvaaewe ' to day ' (pet. 4) = namghi wassem^ Gr. ; but wassem means ' light ' or ' day-light^* rather than ' day time,* and Gravier's nconghi kakicoue is the more correct. Toehi . . . wahe, ' there ' . . . * here,' in pet. 3, = imchiy (oahi, Grav. i 37. SITSIKA (BLACKFOOT). From Rev. P. J. De Smet's Oregon Missions (1845-6). KinanS, spoegsts tzitt&pigpi: 1. Kitzinnekazen kagkakomimokzin. 2. Nagkitapiwatog neto kinyokizip. 3. Kitzizigtaen nejakapestoeta tzagkom, nietziewae spoegsts. 4. Ikogkiowa ennoch matogkwitapi. 5. Istapikistomokit nagzikamo6t komonetziewae nistow^. Nagkezis tapi kestemo6g. Spemmo6k mat^akoziep makapi. Kamoeraanitigtoep. As translated by De Smet : " Our-Falher in-heaveu v. ho-art : Thy-name may-it-be-holy. '^ Thv-reign may- it arrive. '^ Thy-will may-it-be-done on earth as-it-is in-heaven. * AU-we-need 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 the 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 established. Several vocabularies, besides Mr. Hale's, have been pub- lished. Those 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 Trihes of the Missouri Valley (1862), pp. 257-273, J. B. Honcroie's, in I J. i i On Algonkin Versions of the Lord's Prayer. 115 Schoolcraft's Indian Tribes, &c. (vol. ii. pp. 494-506), and Joseph Howse's in the Proceedings of the Philological Society (vol. iv. pp. 104-112). In Kinand ' our Father,' I suspect the not uncommon mis- take of employing the affixes of the inclusive plural, in the vocative. God may be properly spoken of, in the third person, as ' your and my (our) Father,' but may not be so addressed in the second person. The vocabularies, however, with a single exception, seem to indicate a disregard — or a very imperfect recognition of any distinction in the Sitsika dialect of the two forms of the first person plural. In Howse's (duplicate) vocabularies these forms are hopelessly con- founded. Moncrovie gives : " God, Kinnan, or my Father," and for " my Father, Kinnan "; but for " my son, nocousse,''^ " my sister, nisfs" &g. Dr. Hayden says nothing of a dis- tinction by pronominal affixes, but gives some examples of a peculiar form of dual, in verbs — by the insertion, between the pronoun and the stem, of semi'sto " both, or two "; e. g. nitoyikhpinan ' we are eating,' n'semi'sto-ylkhpinan ' we are both eating': ia'ksoyiks ' they are going to eat,' ia'ksemisto- yi'waks ' 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,' a)id ' you yourselves alone.' When the language is more thoroughly investigated, it will probably exhibit, in its dual and plural forms, closer affinities to the Dakota and Iroquois than to the eastern 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. kiVijinikazooin (v. 23) ; ninikos' "name," sintikos' "his name" (Hayden) — but these mean, rather, ' I am called,' ' thou art called.' Ennoch for ' to-day,' in the 4th petition, is the equivalent of Oree anndoch ' at present ' (Howse) ; see v. 20b. Nokh* ' now ' (Hayd.) anouk * to-day ' (M.). [Dakota, na'ka, nakan', 'just now, to-day, lately.'] * Kh " as in Gaelic Loch "; ch as in chin, church. 116 On Algonkin Versions of the LorcP 8 Prayer. Nietziewae ' so as ' (pet. 4) ; comp. homo-met»iewae (pet. 6) : where /etee = Chip. iji 'so, like' — but suggests Dakota hechin, hechecha, echen, ' so,' and Assinib. aitoham * so,' • so as.' Nitu'i ' like,' nato'tsi ' so, in like manner ' (Hayd.) ; in compos, niitso; notse-, ' like.' In other words, the family likeness is less clearly traced : apoegsts 'on high '("in heaven," De S.), represents Chip. ishpiming, Shawano spimiki, Pota. ahpumuk (v. 30) : comp. spdh'tai ' above,' spSkhts ' sky,' api • high ' (Hayd.). Tzittdpigpi " who art " (De Sra.) : 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 fro.ra aa'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 aaki^ Chip, aki — to which Mr. Gallatin refers it. It is perhaps more nearly re- lated to Chip, -kamig, an inseparable generic denoting * place ' and sometimes ' ground, land,' as in Chip, anamakamig ' under ground,' mino-kamiga 'the ground is good'; Qvqq waakitaa- kamik 'on the [surface of the] earth.' jRrogfHowa, 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'la ' to speak,' ya (prefix) denoting action of the mouth, Riggs.] The oth, 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. What he supposed to be the 6th was intended for the last clause of the 5th petition : the words -netziewae niatowd [niatu'a ' I, me'] for ' as we,' separate iatapikiat-omokit nagzik-amodt from nag- kez iatapikest-emodg. Makapi for "evil"; makapa' 'bad' (adj.), hakapa' 'bad, lazy' ; makainum' ' mean,' nitokapa' ' I am bad,' (Hayd.) ; pa- kapaS ' bad,' machapaS ' ugly ' (Moncr.).