Nebahquam was a Roman Catholic, and died in that faith. But he said that he had heard the dream in his youth, and he regarded it as sacred. Such are the blendings of superstition and religion in the Indian mind.

3d. Some of the incidents of the fictitious legends of the Indians teach lessons which would scarcely be expected. Manibozho, when he had killed a moose, was greatly troubled as to the manner in which he should eat the animal. "If I begin at the head," said he, "they will say I eat him head first. If I begin at the side, they will say I eat him sideways. If I begin at the tail, they will say I eat him tail first."

While he deliberated, the wind caused two limbs of a tree that touched to make a harsh creaking noise. "I cannot eat with this noise," said he, and immediately climbed the tree to prevent it, where he was caught by the arm and held fast between the two trees. Whilst thus held, a pack of hungry wolves came that way and devoured the carcass of the moose before his eyes.

The listener to the story is plainly taught to draw this conclusion: If thou hast meat in thy wanderings, trouble not thyself as to little things, nor let trifles disturb thy temper, lest in trying to rectify small things thou lose greater ones.

13th. Some years ago, a Chippewa hunter of Grand Traverse Bay, Lake Michigan, found that an Indian of a separate band had been found trespassing on his hunting grounds by trapping furred animals. He determined to visit him, but found on reaching his lodge the family absent, and the lodge door carefully closed and tied. In one corner of the lodge he found two small packs of furs. These he seized. He then took his hatchet and blazed a large tree. With a pencil made of a burned end of a stick, he then drew on this surface the figure of a man holding a gun, pointing at another man having traps in his hands. The two packs of furs were placed between them. By these figures he told the tale of the trespass, the seizure of the furs, and the threat of shooting him if he persevered in his trespass. This system of figurative symbols I am inclined to call pictography, as it appears to me to be a peculiar and characteristic mode of picture-writing.

22d. Mr. Ellis, in his Polynesian Researches, represents the Pacific Islands as being inhabited by two distinct races of men, each of whom appears to preserve the separate essential marks of a physical and mental type. The first, which is thought the most ancient, consists of the Oceanic negroes, who are distinguished by dark skins, small stature, and woolly or crisped hair. They are clearly Hametic. They occupy Australia, and are found to be aborigines in Tasmania, New Guinea, New Britain, New Caledonia and New Hebrides. The other race has many of the features of the Malays and South Americans, yet differs materially from either.

Yet what is most remarkable, the latter have an ingenious system of numeration, by which they can compute very high numbers. They proceed by decimals, precisely like the Algonquin tribes, but while the arithmetical theory is precisely the same, a comparison shows that the names of the numerals have not the slightest resemblance.

POLYNESIAN.ALGONQUIN.
One,Atabi,Pazhik.
Two,Arua,Neezh.
Three,Atora,Niswi.
Four,Amaha,Newin.
Five,Arima,Nanun.
Six,Aono,Ningodwaswa.
Seven,Ahitu,Nizhwaswa.
Eight,Avaru,Schwaswa.
Nine,Aiva,Shonguswa.
Ten,Ahuru,Metonna.

POLYNESIAN.ALGONQUIN.
One,Atabi,Pazhik.
Two,Arua,Neezh.
Three,Atora,Niswi.
Four,Amaha,Newin.
Five,Arima,Nanun.
Six,Aono,Ningodwaswa.
Seven,Ahitu,Nizhwaswa.
Eight,Avaru,Schwaswa.
Nine,Aiva,Shonguswa.
Ten,Ahuru,Metonna.

The Polynesians, like the Algonquins, then say, ten and one for eleven, &c., till twenty, which is erua ahuru, this is two tens; twenty-one consists of the terms for two tens and one. In this manner they count to ten tens, which is rau. Ten raus is one mano, or thousand; ten manos one million, and so on. How exactly the Algonquin method, but not a speck of analogy in words.