It would prove an endless task if I were to try here to illustrate at all extensively the stickiness, as one might almost call it, of primitive modes of speech. Person, number, case, tense, mood and gender--all these, even in the relatively analytical phraseology of the most cultured peoples, are apt to impress themselves on the very body of the words of which they qualify the sense. But the meagre list of determinations thus produced in an evolved type of language can yield one no idea of the vast medley of complicated forms that serve the same ends at the lower levels of human experience. Moreover, there are many other shades of secondary and circumstantial meaning which in advanced languages are invariably represented by distinct words, so that when not wanted they can be left out, but in a more primitive tongue are apt to run right through the very grammar of the sentence, thus mixing themselves up inextricably with the really substantial elements in the thought to be conveyed. For instance, in some American languages, things are either animate or inanimate, and must be distinguished accordingly by accompanying particles. Or, again, they are classed by similar means as rational or irrational; women, by the bye, being designated amongst the Chiquitos by the irrational sign. Reverential particles, again, are used to distinguish what is high or low in the tribal estimation; and we get in this connection such oddities as the Tamil practice of restricting the privilege of having a plural to high-caste names, such as those applied to gods and human beings, as distinguished from the beasts, which are mere casteless "things." Or, once more, my transferable belongings, "my-spear," or "my-canoe," undergo verbal modifications which are denied to non-transferable possessions such as "my-hand"; "my-child," be it observed, falling within the latter class.