Aryan and Semitic variations, some of the distinctions being more
subtle, and, so to speak, metaphysical. The dual is expressed by
prefixing the particle _te_, and suffixing _ke_ to the noun;
thus, from _kanonsa_, house, we have _tekanonsake_, two
houses. These syllables, or at least the first, are supposed to be
derived from _tekeni_, two. The plural, when it follows an
adjective expressive of number, is indicated by the syllable _ni_
prefixed to the noun, and _ke_ suffixed; as, _eso
nikanonsake_, many houses. In other cases the plural is sometimes
expressed by one of the words _okon_ (or _hokon_)
_okonha_, _son_ and _sonha_, following the noun. In
general, however, the plural significance of nouns is left to be
inferred from the context, the verb always and the adjective frequently
indicating it.

All beings are divided into two classes, which do not correspond either
with the Aryan genders or with the distinctions of animate and inanimate
which prevail in the Algonkin tongues. These classes have been styled
noble and common. To the noble belong male human beings and
deities. The other class comprises women and all other objects. It seems
probable, however, that the distinction in the first instance was merely
that of sex,--that it was, in fact, a true gender. Deities, being
regarded as male, were included in the masculine gender. There being no
neuter form, the feminine gender was extended, and made to comprise all
other beings. These classes, however, are not indicated by any change
in the noun, but merely by the forms of the pronoun and the verb.

The local relations of nouns are expressed by affixed particles, such as
_ke_, _ne_, _kon_, _akon_, _akta._ Thus, from
_ononta_ mountain, we have _onontake_, at (or to) the