Dictionary of the Chinook Jargon, or, Trade Language of Oregon — Inside the Classic

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Gibbs, George, 1815-1873 Project Gutenberg 2005 Not confirmed
Chinook jargon -- Glossaries, vocabularies, etc. Readers of public-domain and historical texts
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Words 18,843
Reading time 82 min
Text sections 3

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George Gibbs's 1863 dictionary of the Chinook Jargon, documenting a trade language of the Pacific Northwest, with etymological notes and usage examples drawn from multiple Native languages and English.
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LIBRARY OF AMERICAN LINGUISTICS.

TRADE LANGUAGE OF OREGON.

Some years ago the Smithsonian Institution printed a small vocabulary of the Chinook Jargon, furnished by Dr. B.R. Mitchell, of the U.S. Navy, and prepared, as we afterwards learned, by Mr. Lionnet, a Catholic priest, for his own use while studying the language at Chinook Point. It was submitted by the Institution, for revision and preparation for the press, to the late Professor W.W. Turner. Although it received the critical examination of that distinguished philologist, and was of use in directing attention to the language, it was deficient in the number of words in use, contained many which did not properly belong to the Jargon, and did not give the sources from which the words were derived.

Mr. Hale had previously given a vocabulary and account of this Jargon in his "Ethnography of the United States Exploring Expedition," which was noticed by Mr. Gallatin in the Transactions of the American Ethnological Society, vol. ii. He, however, fell into some errors in his derivation of the words, chiefly from ignoring the Chihalis element of the Jargon, and the number of words given by him amounted only to about two hundred and fifty.

A copy of Mr. Lionnet's vocabulary having been sent to me, with a request to make such corrections as it might require, I concluded not merely to collate the words contained in this and other printed and manuscript vocabularies, but to ascertain, so far as possible, the languages which had contributed to it, with the original Indian words. This had become the more important, as its extended use by different tribes had led to ethnological errors in the classing together of essentially distinct families. Dr. Scouler, whose vocabularies were among the earliest bases of comparison of the languages of the northwest coast, assumed a number of words, which he found indiscriminately employed by the Nootkans of Vancouver Island, the Chinooks of the Columbia, and the intermediate tribes, to belong alike to their several languages, and exhibit analogies between them accordingly.[A] On this idea, among other points of fancied resemblance, he founded his family of Nootka-Columbians,--one which has been adopted by Drs. Pritchard and Latham, and has caused very great misconception. Not only are those languages entirely distinct, but the Nootkans differ greatly in physical and mental characteristics from the latter. The analogies between the Chinook and the other native contributors to the Jargon are given hereafter.

[Footnote A: Journal Royal Geographical Society of London, vol. xi., 1841.]

The origin of this Jargon, a conventional language similar to the Lingua Franca of the Mediterranean, the Negro-English-Dutch of Surinam, the Pigeon English of China, and several other mixed tongues, dates back to the fur droguers of the last century. Those mariners whose enterprise in the fifteen years preceding 1800, explored the intricacies of the northwest coast of America, picked up at their general rendezvous, Nootka Sound, various native words useful in barter, and thence transplanted them, with additions from the English, to the shores of Oregon. Even before their day, the coasting trade and warlike expeditions of the northern tribes, themselves a sea-faring race, had opened up a partial understanding of each other's speech; for when, in 1792, Vancouver's officers visited Gray's Harbor, they found that the natives, though speaking a different language, understood many words of the Nootka.

George Gibbs's Dictionary of the Chinook Jargon (1863) is not a simple word list but a philological argument. In his preface, Gibbs explicitly corrects earlier scholars—particularly Dr. Scouler—who mistakenly assumed shared words between Nootka, Chinook, and other tribes indicated linguistic kinship. Gibbs insists the Jargon is a conventional, composite language, akin to a lingua franca, and that ignoring its Chihalis element led to ethnological errors. The dictionary entries themselves reflect this corrective aim: each word is tagged with its source language (e.g., Chinook, Chihalis, English, Nootka), and many include usage notes that reveal how the Jargon actually functioned in trade and daily life.

Etymological Precision and Correction

Gibbs's entries consistently trace words to their origins, often challenging earlier attributions. For instance, nan'itsh (to see) is marked as neither Chinook nor Chihalis; Gibbs notes Dr. Scouler gave it as Nootka and Columbian, but he leaves its source uncertain. Similarly, nau'its (off shore) is dismissed as not properly a Jargon word, and olapitski (fire) is labeled “not properly a Jargon word.” These annotations show Gibbs’s commitment to purifying the Jargon’s lexicon from words that had crept in from neighboring languages. He also corrects earlier vocabularies: Mr. Hale’s list of about 250 words is noted as deficient, and Mr. Lionnet’s vocabulary contained words that did not belong. Gibbs’s method is to collate multiple sources and verify each term against field usage.

Usage Examples and Cultural Context

The dictionary entries often include illustrative phrases that reveal how the Jargon was spoken. For example, nawitka (yes, certainly) is shown in a negative construction: “Nawitka wake nika kumtuks, indeed I don’t know,” and Gibbs explains that in answer to a negative question, many Indians use it to affirm the negative. The entry for newhah (hither) notes it is often used as a verb: “Newhah nika nanitsh, here, let me see it.” Such examples give the reader a sense of conversational rhythm. Gibbs also records semantic extensions: nose (from English) means both the nose and a promontory; boat nose is the bow. The word opitsah (knife) can also denote a sweetheart, and its compound opitsah yakka sikhs (knife’s friend) means fork. These details show the Jargon’s adaptability and creativity.

The Jargon as a Living Trade Language

Gibbs’s dictionary captures a language in flux, with many English borrowings already replacing older terms. For instance, na-ah (mother) is noted as “now in fact obsolete, the English MA'MA being used instead.” Similarly, papa (father) is directly from English. The entry for oleman (old man, from English “old man”) extends to mean “worn out” for objects: “hyas oleman kiuatan, a very old horse.” Regional variation is also recorded: olillie (berries) is from Belbella, but on Puget Sound it is always called olallie. Gibbs’s preface explains that the Jargon’s spread across different tribes had caused ethnological confusion, and his dictionary aims to clarify which words belong to which source. The result is a document that not only defines words but also maps the linguistic landscape of the mid-19th-century Pacific Northwest.

Readers should approach this dictionary as a historical artifact of linguistic fieldwork, not a complete grammar. Gibbs’s entries are richest when they include usage examples and source notes; the bare definitions are often minimal. Pay attention to the footnotes and preface, where Gibbs lays out his disagreements with earlier scholars. The Jargon itself is presented as a practical tool, not a full language, and its vocabulary reflects the priorities of trade, navigation, and daily interaction. For those interested in the contact history of the region, this work offers a unique window into how diverse peoples communicated.

Somewhere in Gibbs’s old pages, the traded words feel like handshakes across a counter—practical, fleeting, yet strangely tender. It reminds me of how Roget's Thesaurus — A Closer Reading lingers on the spaces between meanings, where language hesitates before choosing. I keep both nearby, not for answers, but for the quiet evidence that people once reached toward each other, word by borrowed word.

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