of several of the Iroquois dialects, as in the Cayuga _jadak_, in the Tuscarora _janah_, and in the Nottoway _oyag_; whereas in the Wyandot it is _tsotaré_. The _adigue_, “eight,” in its oldest form is _sadekonh_ in the Mohawk, and _dekrunh_ in the Cayuga; with the substitution of the _l_ for _r_ it becomes _deklonh_ in the Oneida; and after changing to _tekion_ in the Seneca, and _nagronh_ in the Tuscarora, it reappears in the Nottoway as _dekra_. The ancient _madellon_, “nine,” curiously survives in abridged form, with the substitute for the labial, in the Oneida _wadlonh_ and the Onondaga _wadonh_, while one Wyandot form is _entron_, and that of the Hurons of Lorette _entson_. In the Hochelaga _assem_, “ten,” we have the old form which is perpetuated in the Wyandot _ahsen_, the Onondaga and Cayuga _wasenh_, the Tuscarora _wasunh_, and the Nottoway _washa_; while the Mohawk and the Oneida have the diverse _oyerih_, or _oyelih_, with the characteristic change of _r_ into _l_. The form of the Mohawk for “one thousand,” _oyerihnadewunnyaweh_, is an interesting illustration of the progressive development of numbers. _Na_ is probably a contraction of _nikonh_, “of them,” or “of it,”—the whole reading “of them ten hundred.” In comparing the languages of the different members of the Iroquois confederacy with the Wyandot or Huron, some of the facts already noted in the history of the former have to be kept in view. Two and a half centuries have transpired since the three western nations of the confederacy, the Onondagas, Cayugas, and Senecas received great additions to their numbers by the successive adoption of Attiwendaronk, Huron, and Erie captives, while the Caniengas, or Mohawks, and the Oneidas remained unaffected by such intrusions. There is direct evidence that the Onondaga language has undergone great change; as a Jesuit dictionary of the seventeenth century exists which shows a much nearer resemblance between the Mohawk and Onondaga languages at that date than now appears. Allowance must be made for similar changes affecting the Hurons in their enforced migration from the St. Lawrence to their later homes. Here, as in so many other instances, it becomes interesting to note how the language of a people reflects its history. In tracing out slighter and more remote resemblances, such as may be discerned on a close scrutiny, where the variation between the Hochelaga and the modern Wyandot numerals is widest, the different sources of change have to be kept in view. In all such comparisons, moreover, allowance must be made for the phonetic reproduction of unfamiliar words learned solely by ear, as well as for the peculiar representation of the nasal sounds in their reduction to writing by a French or English transcriber.