The Lenâpé and their Legends

Wapalaneng. V, 2. White river at. Wap, and amkannink at the river.

Wapala wikwan. V, 20. East settling place. Wap, and wikwam, house.

Wapallanewa. IV, 2. White eagle. Woaplanne, the bald eagle. Z.

Wapallendi. IV, 52. East some. Wap, east; allende, some.

Wapanaki. III, 18. Eastern land. Wap, east; aki, land.

Wapanapi. III, 19. Eastern manly. Wap, east or white; ape, man.

Wapaneken. IV, 48. East going together. Wap, east; see Eken.

Wapanen. III, 9. Easterly. Wap, east.

Wapanand. V, 29. The easters. Wap, east.

Wapanichan. IV, 32. East moving. Wap, east.

Wapaniwaen. IV, 12, 28. East he goes. Wap, east; aan, to go.

Wapaniwi. III, 6, 16. Easterlings. Wap, east; wi, substantive verb suffix.

Wapashum. V, 45. White big horn. Wap, white; wschummo, horn. Z.

Wapasinep. III, 13. East was or bright. Wap, east; preterit termination.

Wapawaki. IV, 51. East rich land.

Wapawullaton. IV, 50. East possessing. Wap, east; wullaton, to possess.

Wapayachik. V, 59. White or east coming. Wap, east; payat, q. v.

Wapekunchi. V, 40. East sea from. Wap, east; doubtful.

Wapkicholan. IV, 38. White crane or big bird. Wap, white; tscholen, bird.

Waplanowa. III, 12. White eagle. Woaplanne, a bald eagle. Z.

Waplowaan. V, 29. East, north, do go. Wap, east; lowan, north, aan, to go.

Wapsipayat. V, 40. Whites coming. Wap, white; payat, q. v.

Waptalegawing. V, 20. East of Talega at. Wap east; talega, q. v.

Waptipatit. IV, 41. White chicken. Wap, white; tipatit, chicken.

Waptumewi. III, 12. White wolf. Wap, white; temmeu, wolf.

Wapushuwi. V, 3. White lynx he. Wap, white.

Wasiotowi. V. 56. Wasioto. Doubtful.

W'delsinewap. I, 16. Were there. Preterit of lissin, to be so.

Wekwochella. IV, 30. Much fatigued. Wiquehilla, to be tired. Z.

Wellaki. IV, 3. Fine land. Wulit, fine; aki, land.

Wemaken. III, 15. All snaking. Wemi, all; aki, land, earth; the whole land.

Wematan. III, 14. All let us go. Wemi, and atam, q. v.

Wemelowichik. V, 26. All hunters. Wemi, all; elauwitschik, hunters.

Wemi. I, 7, 6, 16, 20. All. Id. Wemiako. III, 8. All the snakes. Wemi, all; achgook, snake; or, aki, land.

Wemiamik. V. 48. All children (Miamis). Doubtful.

Wemichemap. II, 12. All helped. Wemi, all; mitschemuk, he helps me. Z.

Wemiguma. I, 1. Wemi, all; guma, sea water. See note to passage.

Wemiluen. III, 15. All saying. Wemi, all; luen, to say.

Wemimokom. II, 13. Of all grandfather. Wemi, and mokom, q. v.

Wemilowi. IV, 53. All say. Wemi, all; luen, to say.

Weminitis. IV, 35. All being friends. V, 33. All friendly. Wemi, all; nitis, friends.

Wemipalliton. IV, 43. To war on all. Wemi, and palliton, q. v.

Wemima. IV, 2. All there. Wemi, all; ma, there.

Wemilat. IV, 58. All given to him. Wemi, and miltin, q. v.

Wemilo. IV, 5. All say to him. Wemi, and luen, to say.

Weminilluk. IV, 15. All warred. Wemi, and nihillan, q. v.

Weminitik. V, 48. All friends or allies. Wemi, and nitis.

Weminungwi. V, 31. All trembling. Wemi and nungihillan, to tremble.

Wemi owenluen. III, 8. To all saying. Wemi, and luen, to say.

Wemi tackwicken. V, 33. All united. Tachquiwi, together.

Wemiten. III, 11. All go out. IV, 54. To go all united. Wemiten (infin), to go all forth or abroad. Z. Gr. 244.

Wemoltin. II, 10. All go forth. III, 9, 18. They go forth. They are all going forth. Z. Gr. p. 244.

Wemopannek. III, 17. All went. Wemi, with past preterit suffix.

Wenchikit. V, 52. Offspring. Wentschiken, to descend, to grow out of. Z.

Wetamalowi. IV, 33. The wise they. Wewoatamamine, wise man. Z.

Wewoattan. IV, 42. To be wise or by wise. Woaton, to know. Z.

Wich. I, 7. With. Witschi, with.

Wichemap. II, 12. Helped. Witscheman, to help somebody.

Wihillan. I, 23. Destroying or distemper. Nihillan, to destroy.

Wiblamok. III, 14. Head beaver. Wil, head; amuchke, beaver. Moh.

Wikhichik. III, 4. Tillers. Wikhetschik, cultivators of the earth. Z.

Wiki. II, 4. With. Witschi, with.

Wikwan. V, 20. Wikwam, house.

Wilawapi. III, 19. Rich manly. Wil, head; ape, man.

Winakicking. V, 25, 27. Sassafras land at or Penna. Winak, sassafras. Z.

Winakununda. V, 36. Sassafras tarry. Winak, sassafras, guneunga, q. v.

Winelowich. V, 18. Snow hunter. Wineu, snow; elauwitsch, hunter.

Wineu. III, 2. It snows. Wineu, it snows.

Wingelendam. IV, 60. Wingelendam, to approve, to like. Z.

Wingenund. IV, 39. Mindful.

Wingi. I, 20. Willingly. Wingi, fain, gladly, willing.

Winiaken. III, 11. At the land of snow. Wineu, it snows; aki, land.

Winimokom. II, 13. Of beings grandfather. Owini and Mokom, q. v.

Wisawana. IV, 34. Yellow River. Wisaweu, yellow; amhanne, river.

Wishanem. II, 15. Frightened. Wischaleu, he is frightened. Z.

Wishi. I, 17. Good. Probably for mesitche = Chip. mitcha, etc., great.

Witchen. III, 15. Going with. Witen, to go with. K.

Wittank. IV, 34. Town. Witen, to go or dwell with.

Wittanktalli. III, 1. Dwelling of Talli. Witen, to go with. Z. talli, there. Z.

Wiwunch. I, 24. Very long. Wiwuntschi, before now, of old. K.

Wokenapi. IV, 11. Fathers men. Woaklappi repeatedly, again. K.

Wokgetaki. I, 1. Wokget, on the top; aki, land. Wochgitschi, above, on top; aki, land, earth.

Woliwikgun. III, 1. Cane house. Walak, hole; walkeu, he is digging a hole. Z.

Wolomenap. V, 28. Hollow men. Wahhillemato, wide, far. K.

Won. I, 24. This. Won, this, this one. K.

Wonwihil. V, 40, 59. At this time. Won, this, wil, head.

Wsamimaskan. IV, 57. Too much strong. Maskan, great.

W'shakuppek. III, 17. Smooth deep water. Wschacheu, it is slippery, smooth, glossy; pek, lake, sea.

Wtakan. III, 3. Mild. Wtakeu, soft, tender. Z.

W'tamaganat. IV, 37. And chieftain. The smoker or pipe bearer. See note to IV, 2.

Wtenk. I, 11. After. Ibid.

Wulakeningus. V, 42. Well praised. Wulakenimgussin, to be praised. K.

Wulamo. II, 1; IV, 1; V, 1. Long ago. Wulamoe, long ago.

Wulaton. III, 3; IV, 11. To possess.

Wulliton. III, 16. Wulaton, to save, to put up. K. Wuliton, to make well. K.

Wulatenamen. V, 41. To be happy. Ibid.

Wulelemil. III, 17. Wonderful. Wulelemi, wonderful.

Wuliton. II, 15. To make well, to do well. Z. Gr. p. 222.

Wulitowin. IV, 20. Good who (did). See last word.

Wulitshinik. V, 4. Good stony or well, hardy. Wulit, good; assin, stone.

Wulitpallat. V, 30. Good warrior. Wulit, good; itopallat, warrior.

Wunand. I, 17. A good god. Root Wun. See p. 104.

Wundanuksin. IV, 32. Being angry. Wundanuxin, to be angry at or for. K.

Wunkenahep. V, 12. West he went. Wundcheneu, it is west.

Wunkenapi. III, 20. Western man. Wundchen, west; ape, man.

Wunkeniwi. III, 6. Westerlings. See above.

Wunkiwikwotank. V, 13. West he visited. See above. Kiwichen, to visit.

Wunpakitonis. V, 13. West abandoned. Pakiton, to throw away.

Wunshawononis. V, 13. West southerners. Shawano, south.

Yagawan. III, 8. (In the) huts. Ibid.

Yagawanend. IV, 50. Hut maker. See last word.

Yuch. I, 6. Well. Yuh. H. Yuch. K. Yuk, these. K.

Yukepechi. IV, 1. Till there. Yukepetschi, till now, hitherto. K.

Yuknohokluen. IV, 48. Let us go saying. Doubtful.

Yulik. I, 6. These. Yukik, these. K.

Yutali. I, 2, 22. There. Jutalli, just here. K.

APPENDIX

AGOZHAGÀUTA. (page 14. Note.)

With reference to this word I have been favored with the opinions of Gen. Clark, Mr. Horatio Hale, and the Rev. J. A. Cuoq, all able Iroquois scholars.

Gen. Clark and Mr. Hale believe that it is a dialectic or corrupt form for agotsaganha, which is a derivature from atsagannen (Bruyas, Radices Verborum Iroquaeorum, p. 42). This verbal means, in one conjugation, "to speak a foreign language," and in another, "to be of a different language, to be a foreigner." The prefix ago or ako is an indefinite pronoun, having the same form in both singular and plural, and is used with national or tribal appellations, as in akononsionni, "People of the Long House," the general name of the Five Nations. Gen. Clark notes that the term agotsaganens, or agotsaganes, was the term applied by the Iroquois to the Mohegans, = "People who speak a foreign tongue." (Jogues, Novum Belgium (1646), and Pa. Colonial Records, vol. vi, p. 183.)

The Rev. Mr. Cuoq believes that the proper form is akotsakannha, which in his alphabet is the same as agotsaganha, but he limits its meaning to "on est Abnaquis," from aktsakann, "être Abnaquis." (See his Lexique de la Langue Iroquoise, pp. 1, 155.) The general name applied by the Iroquois to the Algonkins he gives as Ratirontaks, from karonta, tree, and ikeks, to eat, "Tree-eaters" (Lexique, p. 88); probably they were so called from their love of the product of the sugar maple.

DIALECT OF THE NEW JERSEY LENAPE. (p. 46)

An interesting specimen of the South Jersey dialect of the Lenape is preserved in the office of the Secretary of State, Trenton, N.J. It is a list of 237 words and phrases obtained in 1684, at Salem, N.J. It was published in the American Historical Record, vol. I, pp. 308-311, 1872. The orthography is English, and it is evidently the same trader's jargon which Gabriel Thomas gives. (See p. 76.) The r is frequent; man is renus leno; devil is manitto; God is hockung tappin (literally, "he who is above"). There are several typographical errors in the printed vocabulary.

REV. ADAM GRUBE. (p. 84.)

His full name was Bernhard Adam Grube. Between 1760-63 he was missionary in charge of the Moravian mission at Wechquetank, Monroe County, Pa., and there translated into Delaware, with the aid of a native named Anton, a "Harmony of the Gospels," and prepared an "Essay of a Delaware Hymn Book." Both these were printed by J. Brandmüller, at Friedensthal, Pa., and issued in 1763; but no copy of either is known to exist.

EASTERN ORIGIN OF THE ALGONKINS. (pp. 12 and 145.)

Quite recently M. Emile Petitot, in an article entitled, "De la pretendue Origine Orientale des Algonquins" (Bulletin de la Société d'Anthropologie, 1884, p. 248), has attacked the theory that the Algonkin migrations were from the northeasterly portions of the American continent, toward the west and south. His arguments are based on two Cree legends which he relates, one of which is certainly and the other probably of modern date, as the incidents show; and on his criticism of the derivation of the name "Abnaki". Of this he says: "Wabang signifie plutôt detroit que orient; et quant au mot askiy ou ahkiy, il vent dire terre, et non pas peuple".

Now, no one ever claimed that abnaki meant eastern people. The Abbé Maurault translates the form Abanki by "terre au Levant." (Histoire des Abénakis, Introd. p. ii, Quebec, 1866.) In Cree wapaw, in Chipeway wabi, mean narrows or strait; but they are derivatives from the root wab, and mean a light or open place between two approaching shores, as Chip. wabigama, or wabimagad, "there is a strait between the two shores." (Baraga, Otchipwe Dictionary.) The name Abnaki is, moreover, no argument either for or against the eastern origin of the Algonkin stock, as it was merely a local term applied to a very small branch of it by the French. Hence M. Petitot's criticisms on the theory under consideration are misplaced and of no weight.

To what has been said in the text I may add that the Algonkins who visited Montreal early in the 17th century retained distinct traditions that they had once possessed the land to the east of that city, and had been driven south and west by the Huron-Iroquois. See the Abbé Maurault, Histoire des Abénakis, p. 111, and Wm. W. Warren, Hist. of the Ojibways, Chap. IV (Minnesota, Hist. Colls., 1885).

Footnote_1_1

Lewis H. Morgan, Indian Migrations, in Beach's Indian Miscellany, p. 218.

Footnote_2_2

H. Hale, Indian Migrations as Evidenced by Language, p. 24. (Chicago, 1883.)

Footnote_3_3

See the R. P. A. Lacombe Dictionnaire de la Langue des Cris. Introd., p. xi. (Montreal, 1874.)

Footnote_4_4

See Joseph Howse, A grammar of the Cree Language, p. 13, et al. (London, 1842)

Footnote_5_5

In a note to Mr. Gowan's edition of George Alsop's Province of Maryland, pp. 117-121 (New York, 1869); also, in 1858, in an article "On the Identity of the Adastas, Minquas, Susquehannocks, and Conestogas," in the Amer. Hist. Mag., Vol. II, p. 294

Footnote_6_6

Early Indian History on the Susquehanna, p. 31. (Harrisburg, 1883)

Footnote_7_7

Megnwe is the Onondaga yenkwe, males, or men, viri, and was borrowed from that dialect by the Delawares, as a general term. Bishop Ettwein states that the Iroquois called the Delawares, Mohegans, and all the New England Indians Agozhagduta.

Footnote_8_8

Bozman, History of Maryland, Vol. I, p. 167.

Footnote_9_9

Heckewelder, History of the Indian Nations, p. 80.

Footnote_10_10

Peter Jones, History of the Ojibway Nation, p. 32.

Footnote_11_11

Relation da Jesuites, 1637, p. 154. The Hurons, at that time, are stated to have had reliable traditions running back more than two hundred years. Relation de 1639, p. 50.

Footnote_12_12

"The Cherokees had an oration, in which was contained the history of their migrations, which was lengthy." This tradition related "that they came from the upper part of the Ohio, where they erected the mounds on Grave Creek, and that they removed hither [to East Tennessee] from the country where Monticello is situated." This memory of their migrations was preserved and handed down by official orators, who repeated it annually, in public, at the national festival of the green corn dance. J. Haywood, Natural and Aboriginal History of Tennessee, pp. 224-237. (Nashville, 1823.) Haywood adds: "It is now nearly forgotten." I have made vain attempts to recover some fragments of it from the present residents of the Cherokee Nation.

Footnote_13_13

Indian Migrations as Evidenced by Language, p. 22.

Footnote_14_14

Prof. Thomas has shown beyond reasonable doubt that the Cherokees were mound builders within the historic period.

Footnote_15_15

Loskiel, Geschichte der Mission, etc., p. 160; Heckewelder, History of the Indian Nations, p. 54. Bishop Ettwein states that the last Cherokees were driven from the upper Ohio river about 1700-10. His essay on the "Traditions and Languages of the Indian Nations," written for General Washington, in 1788, was first published in the Bulletin of the Pa. Hist. Soc., 1844.

Footnote_16_16

Heckewelder, Indian Nations, pp. 88, 327. Mr. H. Hale, in The Iroquois Book of Rites, has fully explained the meaning and importance of the custom of "condolence." The Stockbridge Indian, Aupaumut, in his Journal, writes of the Delawares, that when they lose a relative, "according to ancient custom, long as they are not comforted, they are not to speak in public, and this ceremonie of comforting each other is highly esteemed among these nations." Narrative of Hendrick Aupaumut, in Mems. Hist. Soc. Pa., Vol. II, p. 99.

Footnote_17_17

Heckewelder, History of the Indian Nations, p. 60, and Narrative of Hendrick Aupaumut, 1791, in Mems. Hist. Soc. Pa., Vol. II. The latter, himself a native Mohegan, repeatedly refers to "the ancient covenant of our ancestors," by which this confederacy was instituted, which included the "Wenaumeew (Unami), the Wemintheew (Minsi), the Wenuhtokowuk (Nanticokes) and Kuhnauwantheew (Kanawha)." From old Pennsylvania documents, Proud gives the members of the confederacy or league as "the Chiholacki or Delawares, the Wanami, the Munsi, the Mohicans and Wappingers." History of Penna., Vol. II, p. 297, note. Compare J. Long, Voyages and Travels, p. 10 (London, 1791), who gives the same list. Mr. Ruttenber writes: "In considering the political relations of the Lenapes, they should be considered as the most formidable of the Indian confederacies at the time of the discovery of America, and as having maintained for many years the position which subsequently fell to the Iroquois." —Indian Tribes on Hudson River, p. 64.

Footnote_18_18

Trumbull, Indian Names in Connecticut, p. 31. Schoolcraft had already given the same derivation in his History and Statistics of the Indian Tribes.

Footnote_19_19

Capt. Hendricks, in Mass. Hist. Soc. Colls., Vol. IX, p. 101.

Footnote_20_20

Ruttenber, History of the Indian Tribes of Hudson's River, p. 50.

Footnote_21_21

Morgan, Ancient Society, pp. 173-4.

Footnote_22_22

These opinions are from a MS. in the library of the American Philosophical Society, in the handwriting of Mr. Heckewelder, entitled Notes, Amendments and Additions to Heckewelder's History of the Indians (8vo, pp. 38.) Unfortunately, this MS. was not placed in the hands of Mr. Reichel when he prepared the second edition of Heckewelder's work for the Historical Society of Pennsylvania.

An unpublished and hitherto unknown work on the Mohegan language is the Miscellanea Lingua Nationis Indica Mahikan dicta, curà scepta à Joh. Jac. Schmick, 2 vols., small 8vo.; MS. in the possession of the American Philosophical Society. Schmick was a Moravian missionary, born in 1714, died 1778. He acquired the Mohegan dialect among the converts at Gnadenhütten. His work is without date, but may be placed at about 1765. It is grammatical rather than lexicographical, and offers numerous verbal forms and familiar phrases.

Footnote_23_23

J. Bozman, History of Maryland, Vol. I, pp. 112, 114, 121, 177. This laborious writer still remains the best authority on the aboriginal inhabitants of Maryland.

Footnote_24_24

"The We nuh tok o wuk are our brothers according to ancient agreement," Journal of Hendrick Aupaumut, Mems. Hist, Soc. Pa., Vol. II, P. 77.

Footnote_25_25

Charles Beatty, Journal of a Journey, etc., p. 87. Heckewelder, Indian Nations, pp. 90, et seq. Ibid. Trans. Am. Phil. Soc., Vol. IV, p. 362.

Footnote_26_26

The authorities for these facts are Bozman, History of Maryland, Vol. I, pp. 175-180; Heckewelder, Indian Nations, pp. 93, sqq.; E. de Schweinitz, Life of Zeisberger, pp. 208, 322, etc.; the Treaty Records, and MSS. in the library of the American Philosophical Society.

That the Nanticokes came from the South into Maryland has been maintained, on the ground that as late as 1770 they claimed land in North Carolina. New York Colonial Documents, Vol. VIII, p. 243. But the term "Carolina" was, I think, used erroneously in the document referred to, instead of Maryland, where at that date there were still many of the tribe.

Footnote_27_27

History of the Indian Nations, Introduction, p. xlii.

Footnote_28_28

Ibid., pp. 90-122.

Footnote_29_29

Minutes of the Provincial Council of Penna., Vol. IV, p. 657. Further proof of this in a Treaty of Peace concluded in 1682 by the New York colonial government, between the Senecas and Maryland Indians. In this instrument we find this tribe referred to as "the Canowes alias Piscatowayes," and elsewhere as the "Piscatoway of Cachnawayes." New York Colonial Documents, Vol. III, pp. 322, 323.

Footnote_30_30

I am aware that Mr. Johnston, deriving his information from Shawnee interpreters, translated the name Kanawha, as "having whirlpools." (Trans. of the Amer. Antiq. Soc., Vol. I, p. 297.) But I prefer the derivation given in the text.

Footnote_31_31

Lacombe, Dictionnaire de la Langue des Cris, s. v. In Delaware the root takes the form pach, from which are derived, by suffixes, the words pach-at, to split, pachgeechen, where the road branches off, pachshican, a knife = something that divides, etc.