It is pronounced in a slow and distinct tone, has much softness, and is easily acquired by their neighbours.

I am assured by the best interpreters in the country that it bears no affinity to the Cree, Sioux, or Chipewyan languages.
Lastly the Sassees, or Circees, have one hundred and fifty tents; they speak the same language with their neighbours, the Snare Indians, who are a tribe of the extensive family of the Chipewyans.* (*Footnote.

As the subjects may be interesting to philologists I subjoin a few words of the Blackfoot language: Peestah kan: tobacco.
Moohksee: an awl.
Nappoeoohkee: rum.
Cook keet: give me.
Eeninee: buffalo.
Pooxapoot: come here.
Kat oetsits: none, I have none.
Keet sta kee: a beaver.
Naum: a bow.
Stooan: a knife.
Sassoopats: ammunition.
Meenee: beads.
Poommees: fat.
Miss ta poot: keep off.
Saw: no.
Stwee: cold; it is cold.
Pennakomit: a horse.
Ahseeu: good.) ...
VISIT TO A BUFFALO POUND.
On the 6th of February we accompanied Mr.Prudens on a visit to a Cree encampment and a buffalo pound about six miles from the house; we found seven tents pitched within a small cluster of pines which adjoined the pound.

The largest, which we entered, belonged to the chief who was absent but came in on learning our arrival.

The old man (about sixty) welcomed us with a hearty shake of the hand and the customary salutation of "What cheer!" an expression which they have gained from the traders.
As we had been expected they had caused the tent to be neatly arranged, fresh grass was spread on the ground, buffalo robes were placed on the side opposite the door for us to sit on, and a kettle was on the fire to boil meat for us.
After a few minutes' conversation an invitation was given to the chief and his hunters to smoke the calumet with us as a token of our friendship: this was loudly announced through the camp and ten men from the other tents immediately joined our party.