PRESENT.LAST.NEXT.
Spring,Seegwun,Seegwun-oong,Seegwung.
Summer,Neebin,Neebin-oong,Neebing.
Autumn,Tahgwâgi,Tahgwâg-oong,Tahgwâgig.
Winter,Peebôn,Peebôn-oong,Peebông.
I spent last winter in hunting.
Ning´i nunda-wainjigai peebônoong.
I shall go to Detroit next spring.
Ninjah izhâ Wâwiâ´tunong seegwung.

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

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

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

The terms for uncle and aunt are also of a twofold character, though not restricted like the preceding in their use. Neemishomai, is my uncle by the father's side; Neezhishai, my uncle by the mother's side. Neezigwoos, is my paternal aunt; Neewishai, my maternal aunt.

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

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

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

The sex of the brute creation is most commonly denoted by prefixing the words Iâbai, male, and Nôzhai, female.

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