When reduplicated as nĕnĕ, it has a plural and strengthened form, like “our own.” With a pardonable and well-nigh universal weakness, which we share with them, the nation who spoke the language believed themselves the first created of mortals and the most favored by the Creator. Hence whatever they designated as “ours” was both older and better than others of its kind. Hence nenni came to mean ancient, primordial, indigenous, and as such it is a frequent prefix in the Delaware language. Again, as they considered themselves the first and only true men, others being barbarians, enemies, or strangers, nenno was understood to be one of us, a man like ourselves, of our nation.
In their different dialects the sounds of n, l, and r were alternated, so that while Thomas Campanius, who translated the Catechism into Delaware about 1645, wrote that word rhennus, later writers have given it lenno, and translate it “man.” This is the word which we find in the name Lenni Lenape, which, by its derivation, means “we, we men.” The antecedent lenni is superfluous. The proper name of the Delaware nation was and still is Len âpé, “we men,” or “our men,” and those critics who have maintained that this was a misnomer, introduced by Mr. Heckewelder, have been mistaken in their facts.[[264]]
I have not done with the root nē. I might go on and show you how it is at the base of the demonstrative pronouns, this, that, those, in Delaware; how it is the radical of the words for thinking, reflecting, and meditating; how it also gives rise to words expressing similarity and identity; how it means to be foremost, to stand ahead of others; and finally, how it signifies to come to me, to unify or congregate together. But doubtless I have trespassed on your ears long enough with unfamiliar words.
Such suggestions as these will give you some idea of the value of American languages to American ethnology. But I should be doing injustice to my subject were I to confine my arguments in favor of their study to this horizon. If they are essential to a comprehension of the red race, not less so are they to the science of linguistics in general. This science deals not with languages, but with language. It looks at the idiom of a nation, not as a dry catalogue of words and grammatical rules, but as the living expression of the thinking power of man, as the highest manifestation of that spiritual energy which has lifted him from the level of the brute, the complete definition of which, in its origin and evolution, is the loftiest aim of universal history. As the intention of all speech is the expression of thought, and as the final purpose of all thinking is the discovery of truth, so the ideal of language, the point toward which it strives, is the absolute form for the realization of intellectual function.
In this high quest no tongue can be overlooked, none can be left out of account. One is just as important as another. Gœthe once said that he who knows but one language knows none; we may extend the apothegm, and say that so long as there is a single language on the globe not understood and analyzed, the science of language will be incomplete and illusory. It has often proved the case that the investigation of a single, narrow, obscure dialect has changed the most important theories of history. What has done more than anything else to overthrow, or, at least, seriously to shake, the time-honored notion that the White Race first came from Central Asia? It was the study of the Lithuanian dialect on the Baltic Sea, a language of peasants, without literature or culture, but which displays forms more archaic than the Sanscrit. What has led to a complete change of views as to the prehistoric population of Southern Europe? The study of the Basque, a language unknown out of a few secluded valleys in the Pyrenees.
There are many reasons why unwritten languages, like those of America, are more interesting, more promising in results, to the student of linguistics, than those which for generations have been cast in the conventional moulds of written speech.
Their structure is more direct, simple, transparent; they reveal more clearly the laws of the linguistic powers in their daily exercise; they are less tied down to hereditary formulæ and meaningless repetitions.
Would we explain the complicated structure of highly-organized tongues like our own, would we learn the laws which have assigned to it its material and formal elements, we must turn to the naïve speech of savages, there to see in their nakedness those processes which are too obscure in our own.
If the much-debated question of the origin of language engages us, we must seek its solution in the simple radicals of savage idioms; and if we wish to institute a comparison between the relative powers of languages, we can by no means omit them from our list. They offer to us the raw material, the essential and indispensable requisites of articulate communication.
As the structure of a language reflects in a measure, and as, on the other hand, it in a measure controls and directs the mental workings of those who speak it, the student of psychology must occupy himself with the speech of the most illiterate races in order to understand their theory of things, their notions of what is about them. They teach him the undisturbed evolution of the untrained mind.