Although the Hebrews had a proper name for the human soul, calling it נפש; yet in _Prov._ xx. 27, it is called נר יהוה, “The candle, or lamp of God;” and figuratively applied, it conveys a strong idea of the human soul: Thus the Indians term it, _Nāna Ishtohoollo_, “something of, or a relation to, the great holy One;” very analogous to the former method of expressing the rational Fire, as they believe the Deity resides in the new year’s, supposed principle, in allusion to the celestial cherubic name אש, _Ashe_, holy fire. Because _Ish_, Man, received his breath from the divine inspiration of the beneficent creator YAH, they term the human {54} species, in their strong-pointing language, _Yāhwè_; which, though different from the divine, essential, four-lettered name, in sound has יה, YAH, for its radix. But, because the monkey mimics _Yahweh_, or the rational creation, more than any other brute, in features, shape, gesture, and actions; in proportion to the similitude, they give him a similar name, _Shaw-we_. This indeed makes a near approach to _Ish_ and _Yah_, and to _Yahwe_; but it wants the radix of both, and consequently bears no signification of relation to either. While they urge, that the regularity of the actions of the brute creatures around them, expresses a nice understanding or instinct; they deny their being endued with any portion of the reasoning, and living principle, but bear only a faint allusion to _Nana Ishtohoollo_, the rational soul. The most intelligent among them, say the human soul was not made of clay, like the brute creation, whose soul is only a corporeal substance, attenuated by heat, and thus rendered invisible. Through a seeming war-contempt of each other, they all use a favourite termination to their adjectives, (very rarely to their substantives) and sometimes to their verbs; especially when they are flourishing away, in their rapid war-speeches, which on such occasions they always repeat with great vehemence. I shall give a specimen of two words, in the dialects of our southern Indians. _RI_ is the favourite period of the Katāhba Indians; as _Mare-ŕi_, or _Wahre-ŕi_, “Good,” and _Maretawah-ŕi_, or _Wah-rètawàh-ŕi_, “best,” or very good; _Wah_, the last syllable of the great divine name, is evidently the radix, and magnifies the virtuous idea to a superlative. In like manner, _Shegàre-Wahŕi_, “not bad,” but _Sheekàre-ŕi_, signifies “bad.” With these Indians, _Sheeke_ is the name of a buzzard, which they reckon to be a most impure fowl, as it lives on putrid carcasses; upon which account, they choose that word to convey a vicious idea.