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The Lenâpé and their Legends
12. The fathers of the Bald Eagle and the White Wolf remain along the sea, rich in fish and muscles.
13. Floating up the streams in their canoes, our fathers were rich, they were in the light, when they were at those islands.
14. Head Beaver and Big Bird said, "Let us go to Snake Island," they said.
15. All say they will go along to destroy all the land.
16. Those of the north agreed,
Those of the east agreed.
Over the water, the frozen sea,
They went to enjoy it.
17. On the wonderful, slippery water,
On the stone-hard water all went,
On the great Tidal Sea, the muscle-bearing sea.
18. Tellenchen kittapakki nillawi,
Wemoltin gutikuni nillawi,
Akomen wapanawaki nillawi,
Ponskan, ponskan, wemiwi olini.
19. Lowanapi, wapanapi, shawa-napi,
Lanewapi, tamakwapi, tume-wapi,
Elowapi, powatapi, wilawapi,
Okwisapi, danisapi, allumapi,
20. Wemipayat gunéunga shinaking,
Wunkenapi chanelendam payaking,
Allowelendam kowiyey tulpaking.
18. Ten thousand at night,
All in one night,
To the Snake Island, to the east, at night,
They walk and walk, all of them.
19. The men from the north, the east, the south,
The Eagle clan, the Beaver clan, the Wolf clan,
The best men, the rich men, the head men,
Those with wives, those with daughters, those with dogs,
20. They all come, they tarry at the land of the spruce pines;
Those from the west come with hesitation,
Esteeming highly their old home at the Turtle land.
IV1. Wulamo linapioken manup shinaking.
2. Wapallanewa sittamaganat yukepechi wemima,
3. Akhomenis michihaki wellaki kundokanup.
1. Long ago the fathers of the Lenape were at the land of spruce pines.
2. Hitherto the Bald Eagle band had been the pipe bearer,
3. While they were searching for the Snake Island, that great and fine land.
4. Angomelchik elowichik elmusichik menalting.
5. Wemilo kolawil sakima lissilma.
6. Akhopayat kihillalend akhopokho askiwaal.
7. Showihilla akhowemi gandhaton mashkipokhing.
8. Wtenkolawil shinaking sakimanep wapagokhos.
9. Wtenk nekama sakimanep janotowi enolowin.
10. Wtenk nekama sakimanep chilili shawaniluen.
4. They having died, the hunters, about to depart, met together.
5. All say to Beautiful Head, "Be thou chief."
6. "Coming to the Snakes, slaughter at that Snake hill, that they leave it."
7. All of the Snake tribe were weak, and hid themselves in the Swampy Vales.
8. After Beautiful Head, White Owl was chief at Spruce Pine land.
9. After him, Keeping-Guard was chief of that people.
10. After him, Snow Bird was chief, he spoke of the south,
11. Wokenapi nitaton wullaton apakchikton.
12. Shawaniwaen chilili, wapaniwaen tamakwi.
13. Akolaki shawanaki, kitshinaki shabiyaki.
14. Wapanaki namesaki, pemapaki sisilaki.
15. Wtenk chilili sakimanep ayamek weminilluk.
16. Chikonapi akhonapi makatapi assinapi.
17. Wtenk ayamek tellen sakimak machi tonanup shawapama.
11. That our fathers should possess it by scattering abroad.
12. Snow Bird went south, White Beaver went east.
13. The Snake land was at the south, the great Spruce Pine land was toward the shore;
14. To the east was the Fish land, toward the lakes was the buffalo land.
15. After Snow Bird, the Seizer was chief, and all were killed,
16. The robbers, the snakes, the evil men, the stone men.
17. After the Seizer there were ten chiefs, and there was much warfare south and east.
18. Wtenk nellamawa sakimanep langundowi akolaking.
19. Wtenk nekama sakimanep tasukamend shakagapipi.
20. Wtenk nekama sakimanep pemaholend wuhtowin.
21. Sagimawtenk matemik, sagimawtenk pilsohalm.
22. Sagimawtenk gunokeni, sagimawtenk mangipitak.
23. Sagimawtenk olumapi, leksahowen sohalawak.
24. Sagimawtenk taguachi shawamwaen mmihaking.
25. Sakimawtenk huminiend mimgeman sohalgol.
18. After them, the Peaceable was chief at Snake land.
19. After him, Not-Black was chief, who was a straight man.
20. After him, Much-Loved was chief, a good man.
21. After him, No-Blood was chief, who walked in cleanliness.
22. After him, Snow-Father was chief, he of the big teeth.
23. After him, Tally-Maker was chief, who made records.
24. After him, Shiverer-with-Cold was chief, who went south to the corn land.
25. After him, Corn-Breaker was chief, who brought about the planting of corn.
26. Sakimawtenk alkosohit sakimachik apendawi.
27. Sawkima tenk shiwapi, sakimatenk penkwonwi.
28. Attasokelan attaminin wapaniwaen italissipek.
29. Oligonunk sisilaking nallimetzin kolakwammg.
30. Wtenk penkwonwi wekwochella, wtenk nekama chingalsuwi.
31. Wtenk nekama kwitikwond, slangelendam attagatta,
32. Wundanuksm wapanickam[263] allendyachick kimimikwi.
33. Gunehunga wetatamowi wakaholend sakimalanop.
26. After him, the Strong-Man was chief, who was useful to the chieftains.
27. After him, the Salt-Man was chief; after him the Little-One was chief.
28. There was no rain, and no corn, so they moved further seaward.
29. At the place of caves, in the buffalo land, they at last had food, on a pleasant plain.
30. After the Little-One (came) the Fatigued; after him, the Stiff-One.
31. After him, the Reprover; disliking him, and unwilling (to remain),
32. Being angry, some went off secretly, moving east.
33. The wise ones who remained made the Loving-One chief.
34. Wisawana lappi wittank michi mini madawasim.
35. Weminitis tamenend sakimanep nekohatami.
36. Eluwiwulit matemenend wemi linapi nitis payat.
37. Wtenk wulitma maskansisil sakimanep w'tamaganat.
38. Machigokloos sakimanep, wapkicholen sakimanep.
39. Wingenund sakimanep powatanep gentikalanep.
40. Lapawin sakimanep, waliama sakimanep.
41. Waptipatit sakimanep, lappi mahuk lowashawa.
34. They settled again on the Yellow river, and had much corn on stoneless soil.
35. All being friendly, the Affable was chief, the first of that name.
36. He was very good, this Affable, and came as a friend to all the Lenape.
37. After this good one, Strong-Buffalo was chief and pipe-bearer.
38. Big-Owl was chief; White-Bird was chief.
39. The Willing-One was chief and priest, he made festivals.
40. Rich-Again was chief, the Painted-One was chief.
41. White-Fowl was chief; again there was war, north and south.
42. Wewoattan menatting tumaokan sakimanep.
43. Nitatonep wemi palliton maskansim nihillanep.
44. Messissuwi sakimanep akowmi pallitonep.
45. Chitanwulit sakimanep lowanuski pallitonep.
46. Alokuwi sakimanep towakon pallitonep.
47. Opekasit sakimanep sakhelendam pallitonepit.
48. Wapagishik yuknohokluen makeluhuk wapaneken.
49. Tsehepieken nemassipi[264] nolandowak gunehunga.
42. The Wolf-wise-in-Counsel was chief.
43. He knew how to make war on all; he slew Strong-Stone.
44. The Always-Ready-One was chief; he fought against the Snakes.
45. The Strong-Good-One was chief; he fought against the northerners.
46. The Lean-One was chief; he fought against the Tawa people.
47. The Opossum-Like was chief; he fought in sadness,
48. And said, "They are many; let us go together to the east, to the sunrise."
49. They separated at Fish river; the lazy ones remained there.
50. Yagawanend sakimanep talligewi wapawullaton.
51. Chitanitis sakimanep wapawaki gotatamen.
52. Wapallendi pomismep talegawil allendhilla.
53. Mayoksuwi wemilowi palliton palliton.
54. Talamatan nitilowan payatchik wemiten.
55. Kinehepend sakimanep tamaganat sipakgamen.
56. Wulatonwi makelima pallihilla talegawik.
57. Pimokhasuwi sakimanep wsamimaskan talegawik.
58. Tenchekentit sakimanep wemilat makelinik.
50. Cabin-Man was chief; the Talligewi possessed the east.
51. Strong-Friend was chief; he desired the eastern land.
52. Some passed on east; the Talega ruler killed some of them.
53. All say, in unison, "War, war".
54. The Talamatan, friends from the north, come, and all go together.
55. The Sharp-One was chief; he was the pipe-bearer beyond the river.
56. They rejoiced greatly that they should fight and slay the Talega towns.
57. The Starrer was chief, the Talega towns were too strong.
58. The Fire-Builder was chief; they all gave to him many towns.
59. Pagan chihilla sakimanep shawanewak wemi talega.
60. Hattan wulaton sakimanep, wingelendam wemi lennowak.
61. Shawanipekis gunehungind lowanipekis talamatanitis.
62. Attabchinitis gishelendam gunitakan sakimanep.
63. Linniwulamen sakimanep pallitonep talamatan.
64. Shakagapewi sakimanep nungiwi talamatan.
59. The Breaker-in-Pieces was chief; all the Talega go south.
60. He-has-Pleasure was chief; all the people rejoice.
61. They stay south of the lakes; the Talamatan friends north of the lakes.
62. When Long-and-Mild was chief, those who were not his friends conspired.
63. Truthful-Man was chief; the Talamatans made war.
64. Just-and-True was chief; the Talamatans trembled.
V1. Wemilangundo wulamo talli talegaking.
2. Tamaganend sakimanep wapalaneng.
3. Wapushuwi sakimanep kelitgeman.
1. All were peaceful, long ago, there at the Talega land.
2. The Pipe-Bearer was chief at the White river.
3. White-Lynx was chief; much corn was planted.
4. Wulitshinik sakimanep makdopannik.
5. Lekhihitin sakimanep wallamolumin.
6. Kolachuisen sakimanep makeliming.
7. Pematalli sakimanep makelinik.
8. Pepomahenem sakimanep makelaning.
9. Tankawon sakimanep makeleyachik.
10. Nentegowi shawanowi shawanaking.
11. Kichitamak sakimanep wapahoning.
12. Onowutok awolagan wunkenahep.
13. Wunpakitonis wunshawononis wunkiwikwotank.
4. Good-and-Strong was chief, the people were many.
5. The Recorder was chief, he painted the records.
6. Pretty-Blue-Bird was chief, there was much fruit.
7. Always-There was chief, the towns were many.
8. Paddler-up-Stream was chief, he was much on the rivers.
9. Little-Cloud was chief, many departed,
10. The Nanticokes and the Shawnees going to the south.
11. Big-Beaver was chief, at the White Salt Lick.
12. The Seer, the praised one, went to the west.
13. He went to the west, to the southwest, to the western villages.
14. Pawanami sakimanep taleganah.
15. Lokwelend sakimanep makpalliton.
16. Lappi towako lappi sinako lappi lowako.
17. Mokolmokom sakimanep mokolakolin.
18. Winelowich sakimanep lowushkakiang.
19. Linkwekinuk sakimanep talegachukang.
20. Wapalawikwan sakimanep waptalegawing.
21. Amangaki amigaki wapakisinep.
22. Mattakohaki mapawaki mawulitenol.
14. The Rich-Down-River-Man was chief, at Talega river.
15. The Walker was chief; there was much War.
16. Again with the Tawa people, again with the Stone people, again with the northern people.
17. Grandfather-of-Boats was chief, he went to lands in boats.
18. Snow-Hunter was chief; he went to the north land.
19. Look-About was chief; he went to the Talega mound-mountains.
20. East-Villager was chief; he was east of Talega.
21. A great land and a wide land was the east land,
22. A land without snakes, a rich land, a pleasant land.
23. Gikenopalat sakimanep pekochilowan.
24. Saskwihanang hanaholend sakimanep.
25. Gattawisi sakimanep winakaking.
26. Wemi lowichik gishikshawipek lappi kichipek.
27. Makhiawip sakimanep lapihaneng.
28. Wolomenap sakimanep maskekitong.
29. Wapanand tumewand waplowaan.
30. Wulitpallat sakimanep piskwilowan.
31. Mahongwi pungelika wemi nungwi.
23. Great Fighter was chief, toward the north.
24. At the Straight river, River-Loving was chief.
25. Becoming-Fat was chief at Sassafras land.
26. All the hunters made wampum again at the great sea.
27. Red-Arrow was chief at the stream again.
28. The Painted-Man was chief at the Mighty Water.
29. The Easterners and the Wolves go northeast.
30. Good-Fighter was chief, and went to the north.
31. The Mengwe, the Lynxes, all trembled.
32. Lappi tamenend sakimanepit wemi langundit.
33. Wemi nitis wemi takwicken sakima kichwon.
36. Kichitamak sakimanep winakununda.
37. Wapahakey sakimanep sheybian.
38. Elangomel sakimanep makeliwulit.
39. Pitenumen sakimanep unchihillen.
40. Wonwihil wapekunchi wapsipayat.
41. Makelomush sakimanep wulatenamen.
32. Again an Affable was chief, and made peace with all,
33. All were friends, all were united, under this great chief.
36. Great-Beaver was chief, remaining in Sassafras land.
37. White-Body was chief on the sea shore.
38. Peace-Maker was chief, friendly to all.
39. He-Makes-Mistakes was chief, hurriedly coming.
40. At this time whites came on the Eastern sea.
41. Much-Honored was chief; he was prosperous.
42. Wulakeningus sakimanep shawanipalat.
43. Otaliwako akowetako ashkipalliton.
44. Wapagamoshki sakimanep lamatanitis.
45. Wapashum sakimanep talegawunkik.
46. Mahiliniki mashawoniki makonowiki.
47. Nitispayat sakimanep kipemapekan,
48. Wemiamik weminitik kiwikhotan.
49. Pakimitzin sakimanep tawanitip.
42. Well-Praised was chief; he fought at the south.
43. He fought in the land of the Talega and Koweta.
44. White-Otter was chief; a friend of the Talamatans.
45. White-Horn was chief; he went to the Talega,
46. To the Hilini, to the Shawnees, to the Kanawhas.
47. Coming-as-a-Friend was chief; he went to the Great Lakes,
48. Visiting all his children, all his friends.
49. Cranberry-Eater was chief, friend of the Ottawas.
50. Lowaponskan sakimanep ganshowemk.
51. Tashawinso sakimanep shayabing.
52. Nakhagatfamen nakhalissin wenchikit,
52. bis. Unamini minsimini chikimini.
53. Epallahchund sakimanep mahongwipallat.
54. Langomuwi sakimanep mahongwichamen.
55. Wangomend sakimanep ikalawit,
56. Otahwi wasiotowi shingalusit.
50. North-Walker was chief; he made festivals.
51. Slow-Gatherer was chief at the shore.
52. As three were desired, three those were who grew forth,
52. bis. The Unami, the Minsi, the Chikini.
53. Man-Who-Fails was chief; he fought the Mengwe.
54. He-is-Friendly was chief; he scared the Mengwe.
55. Saluted was chief; thither,
56. Over there, on the Scioto, he had foes.
57. Wapachikis sakimanep shayabinitis.
58. Ncnachihat sakimanep peklinkwekin.
59. Wonwihil lowashawa wapayachik.
60. Langomuwak kitohatewa ewenikiktit?
57. White-Crab was chief, a friend of the shore.
58. Watcher was chief, he looked toward the sea.
59. At this time, from north and south, the whites came.
60. They are peaceful, they have great things, who are they?
NOTES
I⇒The references to authorities on Algonkin picture-writing are the Appendix to Tanner's Narrative of Captivity and Adventures, Copway's Traditional History of the Ojibway Nation, and Schoolcraft's Synopsis of Indian Symbols, in Vol. I of his History and Statistics of the Indian Tribes. I have not pursued an investigation of the symbols beyond the first chant.
1. Rafinesque translates wemiguna "all sea water." The proper form is wemmguna, "at all times" (Anthony). The symbol is that of the sky and clouds above the earth. Compare Copway, p. 134; Schoolcraft, Synopsis, Fig. 17.
2. Kwelik, a dialectic form of quenek, Z. long, stretched out. Kitanito, a compound of kehtan, great, and manito, mysterious being, is rendered by Raf. as Creator; wit is the substantive verbaffix.
Heckewelder (MSS.) distinguishes between the synthetic form, ketanittowit, which he translates "Majestic Being," and the analytic form, kitschi manito, which he renders "Supreme Wonder-doer." In the latter, the sense of manito is brought out. In the Delaware and related dialects it conveys the idea of making, or doing (maniton, to make, Zeisberger, Gram., p. 222; maranito taendo, make a fire, Campamus; Chipeway, win ma-nitawito he himself makes it, or, can make it).
The idea of making or creating is at the bottom of many native titles to supernatural powers, as the Shawnee We-shellaqua, "he that made us all." (Rev. David Jones, Journal of Two Visits, etc., p. 62.) See notes to line four. The Algonkin root, etu, he does, he acts, he makes, would therefore seem to be a radical of the word. (See Howse, Gram. of the Cree Lang., p. 160.)
Dr. Trumbull, on the other hand, believes the only radical to be an, = el or al, in the sense of "to be more than," "to surpass," "to exceed;" and maintains that the syllable it, of the theme manit, is a formative suffix. (In Old and New, March, 1870.)
Heckewelder, in his translation "wonder-doer," recognizes the force of both elements, and from the analogous expressions I have quoted, is probably correct. The element an is thus an intensive prefix to the real root it, and the compound radical thus formed in the third person, singular, månito, means "he or it does or acts in a surpassing or extraordinary manner."
Essop, pl. essopak, frequently recurring words, are suppositive (see p. 90) forms of the verb lissin, "to be or do so, to be so situated, disposed, or acting" (Zeisberger, Gram. p. 117). The terminal p is the sign of the preterite. They are dialectic for elsitup and elsichtitup.
The symbol of a head with rays represents a manito. Schoolcraft, Synopsis, Fig. 10.
3. Squier omits the word elumamek. These terms are formal epithets applied to the highest divinity. See page 158.
Squier also adds that Fig. 3 represents the sun, and is the symbol of the Great Spirit. Both these statements are incorrect. The oval is the earth-plain, with its four cardinal points, and the dot in the centre signifies the spirit. See Copway, p. 135.
4. Sohalawak is not a Delaware form, but is a true Algonkin word, as seen in the Cree ooseh-ayoo, animate, ooseh-taw, inanimate, he, it, makes, produces. (Howse, Cree Grammar,p. 166.) It appears in the Shawnee w'shellaqua, quoted in notes to verse 2; in the Minsi dialect the corresponding word is kwishelmawak; owak is a mistake for woak, and Rafinesque translates it "much air." Awasagamak, heaven, sky, literally, "the land or place beyond," from awossi, beyond; but Dr. Trumbull prefers a derivation from a root signifying "light," Del. waseleu, it is clear or bright (Trans. Am. Philol. Soc., 1872, p. 164); this latter appears to me overstrained. The symbol is the earth surmounted by the sky.
5. The symbol represents the sun, moon and stars in the sky, which is repeated with change of relative positions in the next verse. In Minsi, the fifth line would read, Kwishelmawak kischohk nipahenk alankwewak.
7. On the termination wagan see page 101. The prefix ksh, properly k'sch, is intensive, as it is an abbreviation of kitschi, great, large. Thus sokelan, it rains, k'schilan, it rains very hard.
The symbol seems to indicate the waters flowing off.
8. Mr. Anthony renders this line in Minsi: —
That is, that the islands rose dry and clean from the water, as they now are found.
Delsin-epit; the first part of this compound, properly w'dell-sinewo, is the indicative present, 3d p. pi., of lissin, to be thus, or so situated; epit is what Zeisberger (Gram. p. 115) calls the "adverbial" form of achpin, to be there, in a particular place. This adverbial is really the suppositive form of the verb, after the vowel-change has taken place. (See above, page 107.)
Former renderings of the line are: "It looks bright, and islands stood there" (Rafinesque). "All was made bright, and the islands were brought into being" (Squier).
The symbol is a three cornered point of land, rising above the water under the sky.
9. Manito manitoak, "made the makers'," Raf.; "made the Great Spirits," Squier. Either of these renderings is defensible, as will appear from the senses of manito, above given.
This line can be read in Minsi, Lapi-up Kehtanitowit man'ito mani'towak, Again-he-spake, Great-Spirit, a spirit, spirits. The symbol represents the communion of the spirits. Compare Tanner, Narrative, p. 359, fig. 24.
10. Raf. and Squier absurdly translate angelatawiwak, angels. It is from a familiar Del. verb, angeln, to die. Compare Abnaki 8anangmes8ak, "revenants," Rasles, and w'tanglowagan, his death, Zeis. The form in the text, according to Mr. Anthony, has the sense, "things destined to die," mortal, perishable. He gives the line in Minsi as follows: —
The wak of the last word is not the plural but the conjunction "and;" as in the Latin, omniaque.
11. Raf. translates jinwis as "man-being," and Squier thinks it the Chipeway inini, men; but it appears to be the adverb janwi, ever, always. The symbol is apparently that of birth, or being born. Compare Tanner, Narr., p. 351, fig. 1, with that meaning, an armless figure with wide spread legs.
12. The pictograph is a woman, with breasts, but armless. The "first mother" here represented was an important personage in the mythology of the Chipeways and neighboring tribes. She was called "the grandmother of mankind" (Me-suk-kum-me-go-kwa, in Dr. James' orthography), and it was to her that Nanabush (Manibozho), imparted the secrets of all roots, herbs and plants. Hence, the medicine men direct their songs and addresses to her whenever they take anything from the earth which is to be used as a medicine. Tanner's Narrative, p. 355.
13. The figure of a square, the world, with the four varieties of animals named.
14. The bad spirit was, in Algonkin mythology, the water god, and was represented as a serpent-like figure. See Copway, pp. 134, 135. Schoolcraft, Synopsis, figs. 93, 100.
Amangamek, plural form of the compound amangi, great; namaes fish; but amangi has the associate idea of terrifying, frightful, hence the reference is to some mythical water monster (Cree, am, faire peur, Lacombe).
Raf. translates both nakowak in this line, and nakowa, in II, 6, as "black snake." They can have no such meaning, black, in Lenape, being suckeu, and in none of the Algonkin dialects does nak mean black.
16. The figure represents the earth-plain under the form of the area of a lodge, with central fire and the people in it, typifying friendliness. Comp. Tanner, Narr., p. 348, fig. I.
V. 16 pursues the topic of v. 13, and it looks as if v. 14 and 15 should be transposed to follow v. 20.
17. The former renderings are. —
"Thou being Kiwis, good God Wunand, and the good makers were such." —Rafinesque.
"There being a good god, all spirits were good." —Squier.
Rafinesque mistook the adverb kiwis for a proper name.
18. Raf. translates nijini, the Jins, and nantinewak, fairies, and Squier follows him in the latter, but could not go as far as the former! As seen in the vocabulary, I attach wholly different notions to these words. The two figures united refer to the sexual relation. Compare Tanner, Narr., pp. 371, figs. 8, 9.
