With the Cheerake, _Awwa_, or _Amma_, signifies “water,” and _Ammoi_, “a river;” not much unlike the Hebrew. They likewise term salt, _Hawa_; and both the conjunction copulative, and “to marry,” is _Tawa_. The name of a wife is _Awah_; which written in Hebrew, makes הוה, _Eve_, or _Eweh_, the name of our general mother. So that the Indian name of a wife, is literally and emphatically, HIS AND, “One absolutely needful for the well-being of _Ish_, or man;” _Ishtawa (tim?)_ signifies “have you married?” We gain additional light from the strong significant appellative, _Ish-ke_, “a mother;” which is an evident contraction of _Isha_, the mother of _Yawe_, or mankind, with their favourite termination, _ske_, subjoined; the word becomes thus smoother than to pronounce it at its full length, _Isha-ske_. If we consider that the Hebrews pronounced ו, _Vau_, when a consonant, as _W_, here is a very strong, expressive gradation, through those various words, up to the divine, necessary, AND, who formed and connected every system of beings; or to the Hebrew divine original YO HE WAH: at the same time, we gain a probable reason why so many proper names of old Indian places, in South-Carolina, and elsewhere, along the great continent, begin with our Anglo-Saxon borrowed character, _W_; as _Wampee_, _Watboo_, _Wappoo_, _Wadmolā_, _Wassamèsāh_, &c. Chance is fluctuating, and can never act uniformly. To elucidate the aforesaid remarks, it may not be amiss to observe, that, according to the Israelitish custom both of mourning, and employing mourners for their dead, and calling weeping, the lifting up of their voices to God, the Choktah literally observe the same custom; and both they and the Chikkasah term a person, who through a pretended religious principle bewails the dead, _Yah-ah_, “Ah God!” and one, who weeps on other occasions, _Yāhma_, “pouring out salt tears to, or before God;” which is similar to יהמי. When a person weeps very bitterly, they say, _Yahmishto_, which is a compounded word, derived from יה, and ומי, with the initial part of the divine name, _Ishtohoollo_, subjoined, to magnify the idea, according to the usage of the Hebrews. When the divine penman is describing the creation, and the strong purifying wind, which swept along the surface of the waters, he calls it, “the air, or spirit;” and, more significantly, “the wind of God,” or a very great wind: and, in other parts of the divine oracles, great hail, a {58} great lion, and the like, are by the same figure, called the hail of God. They also apply the former words, _Yah-ah_, _Yah-ma_, and the like, to express the very same ideas through all the moods and tenses as _Cheyaàras_, “I shall weep for you;” _Sawa Cheyaàra Awa_, “Wife, I will not weep for you.” And when the violence of their grief for the deceased, is much abated, the women frequently, in their plaintive notes, repeat _Yo Hé (tà) Wāh, Yo Hé (tà) Weh, Yò Hé ta Há, Yo Hê tà