while the Hawaiian employs the word hale, and the Samoan, fale.  Whenever we classify and compare human languages, we find similar consistent anatomical evidences of their relationships and evolution.  We can even discern counterparts of the vestigial structures like the rudimentary limbs of whales.  In the English word night certain letters do not function vocally, though in the German counterpart Nacht their correspondents still play a part.  In the word dough as correctly pronounced the final letters are similarly vestigial, although in the phonetic relative tough they are still sounded.

The evolution of the art of writing appears with equal clearness when we compare the texts of modern peoples with inscriptions found on ancient temples and monuments and tablets.  Even races of the present day employ methods of communicating ideas by writing symbols that are counterparts of the earliest stages in the historic development of writing.  An Eskimo describes the events of a journey by a series of little pictures representing himself in the act of doing various things.  A simple outline of a man with one arm pointing to the body and the other pointing away indicates “I go.”  A circle denotes the island to which he goes.  He sleeps there one night, and he tells this by drawing a figure with one hand over the eyes, indicating sleep, while the other hand has one finger upraised to specify a single night.  The next day he goes further and he employs the first figure again.  A second island is indicated, in this case with a dot in the center of the circle to show a house in which he sleeps two nights, as his figure with closed eyes and two fingers uplifted shows.  He hunts the walrus, an outline of which is given alongside of his figure waving a spear in one hand; likewise he hunts with a bow and arrow, which is demonstrated by the same method.  A rude drawing representing a boat with two upright lines for himself and another man with paddles in their hands gives a further account of his journey, and the final figure is the circle denoting the original island to which he returns.

Pictography, as this method of communicating ideas is called, is often highly developed among the American Indians.  For example, a petition from a tribe of Chippewa Indians to the President of the United States asking for the possession of certain lakes near their reservation is a series of pictures of the sacred animals or “totems” which represent the several subtribes.  Lines run from the hearts of the totem animals to the heart of the chief totem, while similar lines run from the eyes of the subsidiary totems to the eyes of the chief, and these indicate that all of the subtribes feel the same way about the matter and view it alike,—­the sentiment is unanimous.  From the chief totem run out two lines, one going to the picture of the desired object, while the other goes to the President, conveying the petition.  Thus pictography, a method of writing that belongs to the childhood of races, may be made to communicate ideas of a strikingly complex nature.