CANADA, A TYPICAL RACE OF AMERICAN ABORIGINES. 103 



Sault St. Loviis, uom dc lieu dont l'orthographe Anglaise a fait Caughnawaga." So also 

 Kanata, a " town" i.e. Canada. From this diversity in spelling such changes resitlt as the 

 French A-a/iM/owsem, English /i«%rtc/ow//sera, "book;" kSanoroiikSa, "beloved" (lit. "you whom 

 we love"), in the old Mohawk Prayer Book givanoronghkwa, and in the modern oi-tho- 

 graphy gwanoronhkwa. So also tesek ve sanakta, " take up thy bed," of the modern Iroquois 

 gospels becomes desegh'k ne sanakda ; and sasnfenfi tsi timnonsote, " go into thy house," is 

 rendered uisaghdundi/ isidesanoughsode. Thus a transliteration of the old French and the 

 modern English versions greatly reduces the apparent dissimilarity between the two 

 specimens of Mohawk or Iroquois. These variations, mainly due to a difference in the 

 orthographic modes of representing the same sounds, but also indicative of changes in 

 pronunciation, are further illustrated in their numerals. This will be seen by a compari- 

 son of the series here given, with those in the preceding tables. They have been 

 furnished to me by J. A. Dorion, an educated native Iroquois who is now the teacher 

 at the Oka Indian school : — 



1, enska. 5, wisk. 9, tioton. 



2, takeni. 6, iaiak. 10, oieri. 



3, asen. 7, tsiatak. 20, tewashen, 



4, kaieri. 8, satekon. 100, enska-tewenniawe. 



But, in addition to the apparent dissimilarity arising from variations in orthography ; 

 the dialectic differences, produced by upwards of a century of sepai'ation between the 

 Mohawks of eastern and western Canada, throw an interesting light on the more com- 

 prehensive process of change which resulted in the older dialects of the Six Nations, and 

 the difference of all of them from the Huron tongue. The following is the Oka Irocj[uois 

 version of the Lord's Prayer as it occurs in the 6th chapter of the Gospel of Matthew : — 



THE LORD'S PRAYER FROM THE IROQUOIS GOSPELS. 



takSaienha ne karonliiake tesiteron, aiesasennaien aiesaSenniiostake 



Our father in the heaven tliou art alAdbig, may thy name he exalted; may thou he oheyed as sovereign ; 



aiesaSennarakSake nonSentsiake tsinitiot ne karonliiake tiesaSennarakSa 



may thou have thy iiAU done on the earth like as in heaven thou hast thy ivill done ; 



takSanont ne kenh Sente iakionnhekSen niateSenniserake saaanikonrhen ne ionkSariSaneren 

 give to us this day irhat ire live on everyday; forget ivhatwc have done xorong, 



tsi niiot nii tsionkSanikonrliens notlienon ionkliinikonraksata nok tosa 



like as vc u-e also forget anything (ivherein) any one offend us ; and not 



aionkSasenni ne kariSaneren ehron tanon takSariSakSiten ne iotaksens aseken 



may it overcome us the urong-doinys, avMy but remove from v,s what is evil liecome ; 



ise ne tainiienlienSe ensenakoreke kasastensera oni kanentonsera iah 

 thou for ever wilt abide in poirer and glory no 



takariSentane 



end, or more literally, not war out. 



Some feattrres in this version are worthy of note. The ne here is generally the 

 definite particle ; /e, is the locative particle. Oronhia, or Huron aronhia,e, as already noted, is 

 "blue ; " karonhia, " in the blue," i.e., heaven ; nomventsiake, " on," or " in the earth :" nnweti- 

 isia, with the definite particle prefixed, and the locative particle as a suffix. Aiesasennaien, 

 "may thy name be exalted," is from kasenna, "name," with the verbal prefix aiesa marking 

 the second person singular of the subjunctive mood. Takwanont is from on, " to give," prece- 



